DANIEL DUNGLAS HOME was born in 1833 at Currie, a village near Edinburgh. There was a mystery about his parentage, and it has been both asserted and denied that he was related in some fashion to the family of the Earl of Home. Certainly he was a man who inherited elegance of figure, delicacy of feature, sensitiveness of disposition and luxury in taste, from whatever source he sprang. But for his psychic powers, and for the earnestness which they introduced into his complex character, he might have been taken as the very type of the aristocratic younger son who inherits the tendencies, but not the wealth, of his forbears.
Home went from Scotland to New England, at the age of nine years, with his aunt who had adopted him, a mystery still surrounding his existence. When he was thirteen he began to show signs of the psychic faculties he had inherited, for his mother, who was descended from an old Highland family, had the characteristic second-sight of her race. His mystical trend had shown itself in a conversation with his boy friend, Edwin, about a short story where, as the result of a compact, a lover, after his death, manifested his presence to his lady-love. The two boys pledged themselves that whoever died first would come and show himself to the other. Home removed to another district some hundreds of miles distant, and about a month later, just after going to bed one night, he saw a vision of Edwin and announced to his aunt his death, news of which was received a day or two after. A second vision in 1850 concerned the death of his mother, who with her husband had gone to live in America. The boy was ill in bed at the time, and his mother away on a visit to friends at a distance. One evening he called loudly for help, and when his aunt came she found him in great distress. He said that his mother had died that day at twelve o'clock; that she had appeared to him and told him so. The vision proved to be only too true. Soon loud raps began to disturb the quiet household, and furniture to be moved by invisible agency. His aunt, a woman of a narrow religious type, declared the boy had brought the Devil into her house, and turned him out of doors.
He took refuge with friends, and in the next few years moved among them from town to town. His mediumship had become strongly developed, and at the houses where he stopped he gave frequent séances, sometimes as many as six or seven a day, for the limitations of power and the reactions between physical and psychic were little understood at that time. These proved a great drain on his strength, and he was frequently laid up with illness. People flocked from all directions to witness the marvels which occurred in Home's presence. Among those who investigated with him at this time was the American poet Bryant, who was accompanied by Professor Wells, of Harvard University. In New York he met many distinguished Americans, and three - Professor Robert Hare, Professor Mapes, and Judge Edmonds, of the New York Supreme Court - had sittings with him. All three became, as already stated, convinced Spiritualists.
In these early years the charm of Home's personality, and the deep impression created by his powers, led to his receiving many offers. Professor George Bush invited him to stay with him and study for the Swedenborgian ministry; and Mr. and Mrs. Elmer, a rich and childless couple, who had grown to cherish a great affection for him, offered to adopt him and make him their heir on condition of his changing his name to Elmer.
His remarkable healing powers had excited wonder and, yielding to the persuasion of friends, he began to study for the medical profession. But his general delicate health, coupled with actual lung trouble, forced him to abandon this project and, acting under medical advice, he left New York for England.
He arrived in Liverpool on April 9, 1855, and has been described as a tall, slim youth with a marked elegance of bearing and a fastidious neatness of dress, but with a worn, hectic look upon his very expressive face which told of the ravages of disease. He was blue-eyed and auburn-haired, of a type which is peculiarly liable to the attack of tubercle, and the extreme emaciation of his frame showed how little power remained with him by which he might resist it. An acute physician watching him closely would probably have gauged his life by months rather than years in our humid climate, and of all the marvels which Home wrought, the prolongation of his own life was perhaps not the least. His character had already taken on those emotional and religious traits which distinguished it, and he has recorded how, before landing, he rushed down to his cabin and fell upon his knees in prayer. When one considers the astonishing career which lay before him, and the large part which he played in establishing those physical foundations which differentiate this religious development from any other, it may well be claimed that this visitor was among the most notable missionaries who has ever visited our shores.
His position at that moment was a very singular one. He had hardly a relation in the world. His left lung was partly gone. His income was modest, though sufficient. He had no trade or profession, his education having been interrupted by his illness. In character he was shy, gentle, sentimental, artistic, affectionate, and deeply religious. He had a strong tendency both to Art and the Drama, so that his powers of sculpture were considerable, and as a reciter he proved in later life that he had few living equals. But on the top of all this, and of an unflinching honesty which was so uncompromising that he often offended his own allies, there was one gift so remarkable that it threw everything else into insignificance. This lay in those powers, quite independent of his own volition, coming and going with disconcerting suddenness, but proving to all who would examine the proof, that there was something in this man's atmosphere which enabled forces outside himself and outside our ordinary apprehension to manifest themselves upon this plane of matter. In other words, he was a medium - the greatest in a physical sense that the modern world has ever seen.
A lesser man might have used his extraordinary powers to found some special sect of which he would have been the undisputed high priest, or to surround himself with a glamour of power and mystery. Certainly most people in his position would have been tempted to use it for the making of money. As to this latter point, let it be said at once that never in the course of the thirty years of his strange ministry did he touch one shilling as payment for his gifts. It is on sure record that as much as two thousand pounds was offered to him by the Union Club in Paris in the year 1857 for a single séance, and that he, a poor man and an invalid, utterly refused it. "I have been sent on a mission," he said. "That mission is to demonstrate immortality. I have never taken money for it and I never will." There were certain presents from Royalty which cannot be refused without boorishness: rings, scarf-pins, and the like - tokens of friendship rather than recompense; for before his premature death there were few monarchs in Europe with whom this shy youth from the Liverpool landing-stage was not upon terms of affectionate intimacy. Napoleon the Third provided for his only sister. The Emperor of Russia sponsored his marriage. What novelist would dare to invent such a career?
But there are more subtle temptations than those of wealth. Home's uncompromising honesty was the best safeguard against those. Never for a moment did he lose his humility and his sense of proportion. "I have these powers," he would say; "I shall be happy, up to the limit of my strength, to demonstrate them to you, if you approach me as one gentleman should approach another. I shall be glad if you can throw any further light upon them. I will lend myself to any reasonable experiment. I have no control over them. They use me, but I do not use them. They desert me for months and then come back in redoubled force. I am a passive instrument - no more." Such was his unvarying attitude. He was always the easy, amiable man of the world, with nothing either of the mantle of the prophet or of the skull-cap of the magician. Like most truly great men, there was no touch of pose in his nature. An index of his fine feeling is that when confirmation was needed for his results he would never quote any names unless he was perfectly certain that the owners would not suffer in any way through being associated with an unpopular cult. Sometimes even after they had freely given leave he still withheld the names, lest he should unwittingly injure a friend. When he published his first series of "Incidents in my Life," the Saturday Review waxed very sarcastic over the anonymous "evidence of Countess O , Count B , Count de K , Princess de B and Mrs. S ," who were quoted as having witnessed manifestations. In his second volume, Home, having assured himself of the concurrence of his friends, filled the blanks with the names of the Countess Orsini, Count de Beaumont, Count de Komar, Princess de Beauveau, and the well known American hostess, Mrs. Henry Senior. His Royal friends he never quoted at all, and yet it is notorious that the Emperor Napoleon, the Empress Eugenie, the Tsar Alexander, the Emperor William the First of Germany, and the Kings of Bavaria and Wurtemberg were all equally convinced by his extraordinary powers. Never once was Home convicted of any deception, either in word or in deed.
On first landing in England he took up his quarters at Cox's Hotel in Jermyn Street, and it is probable that he chose that hostelry because he had learned that through Mrs. Hayden's ministry the proprietor was already sympathetic to the cause. However that may be, Mr. Cox quickly discovered that his young guest was a most remarkable medium, and at his invitation some of the leading minds of the day were asked to consider those phenomena which Home could lay before them. Among others, Lord Brougham came to a séance and brought with him his scientific friend, Sir David Brewster. In full daylight they investigated the phenomena, and in his amazement at what happened Brewster is reported to have said: "This upsets the philosophy of fifty years." If he had said "fifteen hundred" he would have been within the mark. He described what took place in a letter written to his sister at the time, but published long after(1). Those present were Lord Brougham, Sir David Brewster, Mr. E. W. Cox and the medium.
(1) Home Life of Sir David Brewster, by Mrs. Gordon (his daughter). 1869.
"We four," said Brewster, "sat down at a moderately sized table, the structure of which we were invited to examine. In a short time the table struggled, and a tremulous motion ran up all our arms; at our bidding these motions ceased and returned. The most unaccountable rappings were produced in various parts of the table, and the table actually rose from the ground when no hand was upon it. A larger table was produced, and exhibited similar movements...
"A small hand-bell was laid down with its mouth upon the carpet, and after lying for some time, it actually rang when nothing could have touched it." He adds that the bell came over to him and placed itself in his hand, and it did the same to Lord Brougham; and concludes: "These were the principal experiments. We could give no explanation of them, and could not conjecture how they could be produced by any kind of mechanism."
The Earl of Dunraven states that he was induced to investigate the phenomena by what Brewster had told him. He describes meeting the latter, who said that the manifestations were quite inexplicable by fraud, or by any physical laws with which we were acquainted. Home sent an account of this sitting in a letter to a friend in America, where it was published with comments. When these were reproduced in the English Press, Brewster became greatly alarmed. It was one thing to hold certain views privately, it was quite another to face the inevitable loss of prestige that would occur in the scientific circles in which he moved. Sir David was not the stuff of which martyrs or pioneers are made. He wrote to the Morning Advertiser, stating that though he had seen several mechanical effects which he could not explain, yet he was satisfied that they could all be produced by human hands and feet. At the time it had, of course, never occurred to him that his letter to his sister, just quoted, would ever see the light.
When the whole correspondence came to be published, the Spectator remarked of Sir David Brewster:
"It seems established by the clearest evidence that he felt and expressed, at and immediately after his séances with Mr. Home, a wonder and almost awe, which he afterwards wished to explain away. The hero of science does not acquit himself as one could wish or expect."
We have dwelt a little on this Brewster incident because it was typical of the scientific attitude of the day, and because its effect was to excite a wider public interest in Home and his phenomena, and to bring hundreds of fresh investigators. One may say that scientific men may be divided into three classes: those who have not examined the matter at all (which does not in the least prevent them from giving very violent opinions); those who know that it is true but are afraid to say so; and finally the gallant minority of the Lodges, the Crookes, the Barretts and the Lombrosos, who know it is true and who dare all in saying so.
From Jermyn Street, Home went to stay with the Rymer family in Ealing, where many séances were held. Here he was visited by Lord Lytton, the famous novelist, who, although he received striking evidence, never publicly avowed his belief in the medium's powers, though his private letters, and indeed his published novels, are evidence of his true feeling. This was the case with scores of well-known men and women. Among his early sitters were Robert Owen the Socialist, T. A. Trollope the author, and Dr. J. Garth Wilkinson the alienist.
In these days, when the facts of psychic phenomena are familiar to all save those who are wilfully ignorant, we can hardly realize the moral courage which was needed by Home in putting forward his powers and upholding them in public. To the average educated Briton in the material Victorian era a man who claimed to be able to produce results which upset Newton's law of gravity, and which showed invisible mind acting upon visible matter, was prima faciea scoundrel and an impostor. The view of Spiritualism pronounced by Vice-Chancellor Giffard at the conclusion of the Home-Lyon trial was that of the class to which he belonged. He knew nothing of the matter, but took it for granted that anything with such claims must be false. No doubt similar things were reported in far-off lands and ancient books, but that they could occur in prosaic, steady old England, the England of bank-rates and free imports, was too absurd for serious thought. It has been recorded that at this trial Lord Giffard turned to Home's counsel and said: "Do I understand you to state that your client claims that he has been levitated into the air?" Counsel assented, on which the judge turned to the jury and made such a movement as the high priest may have made in ancient days when he rent his garments as a protest against blasphemy. In 1868 there were few of the jury who were sufficiently educated to check the judge's remarks, and it is just in that particular that we have made some progress in the fifty years between. Slow work - but Christianity took more than three hundred years to come into its own.
Take this question of levitation as a test of Home's powers. It is claimed that more than a hundred times in good light before reputable witnesses he floated in the air. Consider the evidence. In 1857, in a chateau near Bordeaux, he was lifted to the ceiling of a lofty room in the presence of Madame Ducos, widow of the Minister of Marine, and of the Count and Countess de Beaumont. In 1860 Robert Bell wrote an article, "Stranger than Fiction," in the Cornhill. "He rose from his chair," says Bell, "four or five feet from the ground... We saw his figure pass from one side of the window to the other, feet foremost, lying horizontally in the air." Dr. Gully, of Malvern, a well-known medical man, and Robert Chambers, the author and publisher, were the other witnesses. Is it to be supposed that these men were lying confederates, or that they could not tell if a man were floating in the air or pretending to do so? In the same year Home was raised at Mrs. Milner Gibson's house in the presence of Lord and Lady Clarence Paget, the former passing his hands underneath him to assure himself of the fact. A few months later Mr. Wason, a Liverpool solicitor, with seven others, saw the same phenomenon. "Mr. Home," he says, "crossed the table over the heads of the persons sitting around it." He added: "I reached his hand seven feet from the floor, and moved along five or six paces as he floated above me in the air." In 1861 Mrs. Parkes, of Cornwall Terrace, Regent's Park, tells how she was present with Bulwer Lytton and Mr. Hall when Home in her own drawing-room was raised till his hand was on the top of the door, and then floated horizontally forward. In 1866 Mr. and Mrs. Hall, Lady Dunsany, and Mrs. Senior, in Mr. Hall's house saw Home, his face transfigured and shining, twice rise to the ceiling, leaving a cross marked in pencil upon the second occasion, so as to assure the witnesses that they were not the victims of imagination.
In 1868 Lord Adare, Lord Lindsay, Captain Wynne, and Mr. Smith Barry saw Home levitate upon many occasions. A very minute account has been left by the first three witnesses of the occurrence of December 16(2) of this year, when at Ashley House Home, in a state of trance, floated out of the bedroom and into the sitting-room window, passing seventy feet above the street. After his arrival in the sitting-room he went back into the bedroom with Lord Adare, and upon the latter remarking that he could not understand how Home could have fitted through the window which was only partially raised, "he told me to stand a little distance off. He then went through the open space head first quite rapidly, his body being nearly horizontal and apparently rigid. He came in again feet foremost." Such was the account given by Lords Adare and Lindsay. Upon its publication Dr. Carpenter, who earned an unenviable reputation by a perverse opposition to every fact which bore upon this question, wrote exultantly to point out that there had been a third witness who had not been heard from, assuming without the least justification that Captain Wynne's evidence would be contradictory. He went the, length of saying "a single honest sceptic declares that Mr. Home was sitting in his chair all the time" - a statement which can only be described as false. Captain Wynne at once wrote corroborating the others and adding: "If you are not to believe the corroborative evidence of three unimpeached witnesses, there would be an end to all justice and courts of law."
(2) The almanac shows it to be Sunday the 13th.
To show how hard put to it the critics have been to find some loophole of escape from the obvious, they have made much of the fact that Lord Lindsay, writing some time after the event, declared that it was seen by moonlight; whereas the calendar shows that the moon was not at that time visible. Mr. Andrew Lang remarks: "Even in a fog, however, people in a room can see a man coming in by the window, and go out again, head first, with body rigid."(3) It would seem to most of us that if we saw so marvellous a sight we would have little time to spare to determine whether we viewed it by the light of the moon or by that of the street lamps. It must be admitted, however, that Lord Lindsay's account is clumsily worded - so clumsily that there is some excuse for Mr. Joseph McCabe's reading of it that the spectators looked not at the object itself and its shadow on the window-sill, but that they stood with their backs to it and viewed the shadow on the wall. When one considers, however, the standing of the three eye-witnesses who have testified to this, one may well ask whether in ancient or modern times any preternatural event has been more clearly proved.
(3) Historical Mysteries, p. 236.
So many are the other instances of Home's levitations that a long article might easily be written upon this single phase of his mediumship. Professor Crookes was again and again a witness to the phenomenon, and refers to fifty instances which had come within his knowledge. But is there any fair-minded person who has read the incident here recorded who will not say, with Professor Challis: "Either the facts must be admitted to be such as are reported, or the possibility of certifying facts by human testimony must be given up."
"Are we, then, back in the age of miracles?" cries the reader. There is no miracle. Nothing on this plane is supernatural. What we see now, and what we have read of in ages past, is but the operation of law which has not yet been studied and defined. Already we realize something of its possibilities and of its limitations, which are as exact in their way as those of any purely physical power. We must hold the balance between those who would believe nothing and those who would believe too much. Gradually the mists will clear and we will chart the shadowy coast. When the needle first sprang up at the magnet it was not an infraction of the laws of gravity. It was that there had been the local intervention of another stronger force. Such is the case also when psychic powers act upon the plane of matter. Had Home's faith in this power faltered, or had his circle been unduly disturbed, he would have fallen. When Peter lost faith he sank into the waves. Across the centuries the same cause still produced the same effect. Spiritual power is ever with us if we do not avert our faces, and nothing has been vouchsafed to Judaea which is withheld from England.
It is in this respect, as a confirmation of the power of the unseen, and as a final answer to materialism as we now understand it, that Home's public career is of such supreme importance. He was an affirmative witness of the truth of those so-called "miracles" which have been the stumbling-block for so many earnest minds, and are now destined to be the strong solid proof of the accuracy of the original narrative. Millions of doubting souls in the agony of spiritual conflict had cried out for definite proof that all was not empty space around us, that there were powers beyond our grasp, that the ego was not a mere secretion of nervous tissue, and that the dead did really carry on their personal unbroken existence. All this was proved by this greatest of modern missionaries to anyone who could observe or reason. It is easy to poke superficial fun at rising tables and quivering walls, but they were the nearest and most natural objects which could record in material terms that power which was beyond our human ken. A mind which would be unmoved by an inspired sentence was struck into humility and into new paths of research in the presence of even the most homely of these inexplicable phenomena. It is easy to call them puerile, but they effected the purpose for which they were sent by shaking to its foundations the complaisance of those material men of science who were brought into actual contact with them. They are to be regarded not as ends in themselves, but as the elementary means by which the mind should be diverted into new channels of thought. And those channels of thought led straight to the recognition of the survival of the spirit. "You have conveyed incalculable joy and comfort to the hearts of many people," said Bishop Clark, of Rhode Island. "You have made dwelling-places light that were dark before." "Mademoiselle," said Home to the lady who was to be his wife, "I have a mission entrusted to me. It is a great and a holy one." The famous Dr. John Elliotson, immortalized by Thackeray under the name of Dr. Goodenough, was one of the leaders of British materialism. He met Home, saw his powers, and was able soon to say that he had lived all his life in darkness and had thought there was nothing in existence but the material, but he now had a firm hope which he trusted he would hold while on earth.
Innumerable instances could be quoted of the spiritual value of Home's work, but it has never been better summed up than in a paragraph from Mrs. Webster, of Florence, who saw much of his ministry. "He is the most marvellous missionary of modern times in the greatest of all causes, and the good that he has done cannot be reckoned. When Mr. Home passes he bestows around him the greatest of all blessings, the certainty of a future life."
Now that the details of his career can be read, it is to the whole wide world that he brings this most vital of all messages. His attitude as to his own mission was expressed in a lecture given in London in Willis's Rooms on February 15, 1866. He said: "I believe in my heart that this power is being spread more and more every day to draw us nearer to God. You ask if it makes us purer? My only answer is that we are but mortals, and as such liable to err; but it does teach that the pure in heart shall see God. It teaches us that He is love, and that there is no death. To the aged it comes as a solace, when the storms of life are nearly over and rest cometh. To the young it speaks of the duty we owe to each other, and that as we sow so shall we reap. To all it teaches resignation. It comes to roll away the clouds of error, and bring the bright morning of a never-ending day."
It is curious to see how his message affected those of his own generation. Reading the account of his life written by his widow - a most convincing document, since she of all living mortals must have known the real man - it would appear that his most utterly whole-hearted support and appreciation came from those aristocrats of France and Russia with whom he was brought into contact. The warm glow of personal admiration and even reverence in their letters is such as can hardly be matched in any biography. In England he had a close circle of ardent supporters, a few of the upper classes, with the Halls, the Howitts, Robert Chambers, Mrs. Milner Gibson, Professor Crookes, and others. But there was a sad lack of courage among those who admitted the facts in private and stood aloof in public. Lord Brougham and Bulwer Lytton were of the type of Nicodemus, the novelist being the worst offender. "Intelligentzia" on the whole came badly out of the matter, and many an honoured name suffers in the story. Faraday and Tyndall were fantastically unscientific in their methods of prejudging a question first, and offering to examine it afterwards on the condition that their prejudgment was accepted. Sir David Brewster, as already shown, said some honest things, and then in a panic denied that he had said them, forgetting that the evidence was on actual record. Browning wrote a long poem - if such doggerel can be called poetry - to describe an exposure which had never taken place. Carpenter earned an unenviable notoriety as an unscrupulous opponent, while proclaiming some strange Spiritualistic thesis of his own. The secretaries of the Royal Society refused to take a cab-drive in order to see Crookes's demonstration of the physical phenomena, while they pronounced roundly against them. Lord Giffard inveighed from the Bench against a subject the first elements of which he did not understand.
As to the clergy, such an order might not have existed during the thirty years that this, the most marvellous spiritual outpouring of many centuries, was before the public. One cannot recall the name of one British clergyman who showed any intelligent interest; and when in 1872 a full account of the St. Petersburg séances began to appear in The Times, it was cut short, according to Mr. H. T. Humphreys, "on account of strong remonstrances to Mr. Delane, the editor, by certain of the higher clergy of the Church of England." Such was the contribution of our official spiritual guides. Dr. Elliotson the Rationalist, was far more alive than they. The rather bitter comment of Mrs. Home is: "The verdict of his own generation was that of the blind and deaf upon the man who could hear and see."
Home's charity was among his more beautiful characteristics. Like all true charity it was secret, and only comes out indirectly and by chance. One of his numerous traducers declared that he had allowed a bill for £50 to be sent in to his friend, Mr. Rymer. In self-defence it came out that it was not a bill but a cheque most generously sent by Home to help this friend in a crisis. Considering his constant poverty, fifty pounds probably represented a good part of his bank balance. His widow dwells with pardonable pride upon the many evidences found in his letters after his death. "Now it is an unknown artist for whose brush Home's generous efforts had found employment; now a distressed worker writes of his sick wife's life saved by comforts that Home provided; now a mother thanks him for a start in life for her son. How much time and thought he devoted to helping others when the circumstance of his own life would have led most men to think only of their own needs and cares."
"Send me a word from the heart that has known so often how to cheer a friend!" cries one of his protégés.
"Shall I ever prove worthy of all the good you have done me?" says another letter.
We find him roaming the battlefields round Paris, often under fire, with his pockets full of cigars for the wounded. A German officer writes affectionately to remind him how he saved him from bleeding to death, and carried him on his own weak back out of the place of danger. Truly Mrs. Browning was a better judge of character than her spouse, and Sir Galahad a better name than Sludge.
At the same time, it would be absurd to depict Home as a man of flawless character. He had the weakness of his temperament, and something feminine in his disposition which showed itself in many ways. The author, while in Australia, came across a correspondence dating from 1856 between Home and the elder son of the Rymer family. They had travelled together in Italy, and Home had deserted his friend under circumstances which showed inconstancy and ingratitude. It is only fair to add that his health was so broken at the time that he could hardly be called normal. "He had the defects of an emotional character," said Lord Dunraven, "with vanity highly developed, perhaps wisely to enable him to hold his own against the ridicule that was then poured out on Spiritualism and everything connected with it. He was liable to fits of great depression and to nervous crises difficult to understand, but he was withal of a simple, kindly, humorous, loving disposition that appealed to me... My friendship remained without change or diminution to the end."
There are few of the varied gifts which we call "mediumistic" and St. Paul "of the spirit" which Home did not possess - indeed, the characteristic of his psychic power was its unusual versatility. We speak usually of a Direct Voice medium, of a trance speaker, of a clairvoyant or of a physical medium, but Home was all four. So far as can be traced, he had little experience of the powers of other mediums, and was not immune from that psychic jealousy which is a common trait of these sensitives. Mrs. Jencken, formerly Miss Kate Fox, was the only other medium with whom he was upon terms of friendship. He bitterly resented any form of deception, and carried this excellent trait rather too far by looking with eyes of suspicion upon all forms of manifestations which did not exactly correspond with his own. This opinion, expressed in an uncompromising manner in his last book, Lights and Shadows of Spiritualism, gave natural offence to other mediums who claimed to be as honest as himself. A wider acquaintance with phenomena would have made him more charitable. Thus he protested strongly against any séance being held in the dark, but this is certainly a counsel of perfection, for experiments upon the ectoplasm which is the physical basis of all materializations show that it is usually affected by light unless the light is tinted red. Home had no large experience of complete materializations such as were obtained in those days by Miss Florence Cook, or Madame d'Esperance, or in our own time, by Madame Bisson's medium, and therefore he could dispense with complete darkness in his own ministry. Thus, his opinion was unjust to others. Again, Home declared roundly that matter could not pass through matter, because his own phenomena did not take that form; and yet the evidence that matter can in certain cases be passed through matter seems to be overwhelming. Even birds of rare varieties have been brought into séance rooms under circumstances which seem to preclude fraud, and the experiments of passing wood through wood, as shown before Johann Zöllner and the other Leipzig professors, were quite final as set forth in the famous physicist's account in Transcendental Physics of his experiences with Henry Slade. Thus, it may count as a small flaw in Home's character that he decried and doubted the powers which he himself did not happen to possess.
Some also might count it as a failing that he carried his message rather to the leaders of society and of life than to the vast toiling masses. It is probable that Home had, in fact, the weakness as well as the graces of the artistic nature and that he was most at ease and happiest in an atmosphere of elegance and refinement, with a personal repulsion from all that was sordid and ill-favoured. If there were no other reason the precarious state of his health unfitted him for any sterner mission, and he was driven by repeated haemorrhages to seek the pleasant and refined life of Italy, Switzerland and the Riviera. But for the prosecution of his mission, as apart from personal self-sacrifice, there can be no doubt that his message carried to the laboratory of a Crookes or to the Court of a Napoleon was more useful than if it were laid before the crowd. The assent of science and of character was needed before the public could gain assurance that such things were true. If it was not fully gained the fault lies assuredly with the hidebound men of science and thinkers of the day, and by no means with Home, who played his part of actual demonstration to perfection, leaving it to other and less gifted men to analyse and to make public that which he had shown them. He did not profess to be a man of science, but he was the raw material of science, willing and anxious that others should learn from him all that he could convey to the world, so that science should itself testify to religion while religion should be buttressed upon science. When Home's message has been fully learned an unbelieving man will not stand convicted of impiety, but of ignorance.
There was something pathetic in Home's efforts to find some creed in which he could satisfy his own gregarious instinct - for he had no claims to be a strong-minded individualist - and at the same time find a niche into which he could fit his own precious packet of assured truth. His pilgrimage vindicates the assertion of some Spiritualists that a man may belong to any creed and carry with him the spiritual knowledge, but it also bears out those who reply that perfect harmony with that spiritual knowledge can only be found, as matters now stand, in a special Spiritualist community. Alas! that it should be so, for it is too big a thing to sink into a sect, however great that sect might become. Home began in his youth as a Wesleyan, but soon left them for the more liberal atmosphere of Congregationalism. In Italy the artistic atmosphere of the Roman Catholic Church, and possibly its record of so many phenomena akin to his own, caused him to become a convert with an intention of joining a monastic Order - an intention which his common sense caused him to abandon. The change of religion was at a period when his psychic powers had deserted him for a year, and his confessor assured him that as they were of evil origin they would certainly never be heard of again now that he was a son of the true Church. None the less, on the very day that the year expired they came back in renewed strength. From that time Home seems to have been only nominally a Catholic, if at all, and after his second marriage - both his marriages were to Russian ladies - he was strongly drawn towards the Greek Church, and it was under their ritual that he was at last laid to rest at St. Germain in 1886. "To another discerning of Spirits" (1 Cor. xii. 10) is the short inscription upon that grave, of which the world has not yet heard the last.
If proof were needed of the blamelessness of Home's life, it could not be better shown than by the fact that his numerous enemies, spying ever for some opening to attack, could get nothing in his whole career upon which to comment save the wholly innocent affair which is known as the Home-Lyon case. Any impartial judge reading the depositions in this case - they are to be found verbatim in the second series of Incidents in My Life - would agree that it is not blame but commiseration which was owing to Home. One could desire no higher proof of the nobility of his character than his dealings with this unpleasant freakish woman, who first insisted upon settling a large sum of money upon him, and then, her whim having changed and her expectations of an immediate introduction into high society being disappointed, stuck at nothing in order to get it back again. Had she merely asked for it back there is little doubt that Home's delicate feelings would have led him to return it, even though he had been put to much trouble and expense over the matter, which had entailed a change of his name to Home-Lyon, to meet the woman's desire that he should be her adopted son. Her request, however, was so framed that he could not honourably agree to it, as it would have implied an admission that he had done wrong in accepting the gift. If one consults the original letters - which few of those who comment upon the case seem to have done - one finds that Home, S. C. Hall as his representative and Mr. Wilkinson as his solicitor, implored the woman to moderate the unreasonable benevolence which was to change so rapidly into even more unreasonable malevolence. She was absolutely determined that Home should have the money and be her heir. A less mercenary man never lived, and he begged her again and again to think of her relatives, to which she answered that the money was her own to do what she pleased with, and that no relatives were dependent upon it. From the time that he accepted the new situation he acted and wrote as a dutiful son, and it is not uncharitable to suppose that this entirely filial attitude may not have been that which this elderly lady had planned out in her scheming brain. At any rate, she soon tired of her fad and reclaimed her money upon the excuse - a monstrous one to anyone who will read the letters and consider the dates that spirit messages had caused her to take the action she had done.
The case was tried in the Court of Chancery, and the judge alluded to Mrs. Lyon's "innumerable misstatements on many important particulars - misstatements upon oath so perversely untrue that they have embarrassed the Court to a great degree and quite discredited the plaintiff's testimony." In spite of this caustic comment, and in spite also of elementary justice, the verdict was against Home on the general ground that British law put the burden of disproof upon the defendant in such a case, and complete disproof is impossible when assertion is met by counter-assertion. Lord Giffard might, no doubt, have risen superior to the mere letter of the law had it not been that he was deeply prejudiced against all claims to psychic power, which were from his point of view manifestly absurd and yet were persisted in by the defendant under his nose in his own Court of Chancery. Even Home's worst enemies were forced to admit that the fact that he had retained the money in England and had not lodged it where it would have been beyond recovery proved his honest intentions in this the most unfortunate episode of his life. Of all the men of honour who called him friend, it is not recorded that he lost one through the successful machinations of Mrs. Lyon. Her own motives were perfectly obvious. As all the documents were in order, her only possible way of getting the money back was to charge Home with having extorted it from her by misrepresentation, and she was cunning enough to know what chance a medium - even an amateur unpaid medium - would have in the ignorant and material atmosphere of a mid-Victorian court of law. Alas! that we can omit the "mid-Victorian" and the statement still holds good.
The powers of Home have been attested by so many famous observers, and were shown under such frank conditions, that no reasonable man can possibly doubt them. Crookes's evidence alone is conclusive(4). There is also the remarkable book, reprinted at a recent date, in which Lord Dunraven gives the story of his youthful connexion with Home. But apart from these, among those in England who investigated in the first few years and whose public testimony or letters to Home show they were not only convinced of the genuineness of the phenomena. but also of their spiritual origin, may be mentioned the Duchess of Sutherland, Lady Shelley, Lady Gomm, Dr. Robert Chambers, Lady Otway, Miss Catherine Sinclair, Mrs. Milner Gibson, Mr. and Mrs. William Howitt, Mrs. De Burgh, Dr. Gully (of Malvern), Sir Charles Nicholson, Lady Dunsany, Sir Daniel Cooper, Mrs. Adelaide Senior, Mr. and Mrs. S. C. Hall, Mrs. Makdougall Gregory, Mr. Pickersgill, R.A., Mr. E. L. Blanchard, and Mr. Robert Bell.
(4) Researches in the Phenomena of Spiritualism, and SPR Proceedings, VI., p. 98.
Others who went so far as to admit that the theory of imposture was insufficient to account for the phenomena were: Mr. Ruskin, Mr. Thackeray (then editor of the Cornhill Magazine), Mr. John Bright, Lord Dufferin, Sir Edwin Arnold, Mr. Heaphy, Mr. Durham (sculptor), Mr. Nassau Senior, Lord Lyndhurst, Mr. J. Hutchinson (ex-Chairman of the Stock Exchange), and Dr. Lockhart Robertson.
Such were his witnesses and such his works. And yet, when his most useful and unselfish life had come to an end, it must be recorded to the eternal disgrace of our British Press that there was hardly a paper which did not allude to him as an impostor and a charlatan. The time is coming, however, when he will be recognized for what he was, one of the pioneers in the slow and arduous advance of Humanity into that jungle of ignorance which has encompassed it so long.
The Career of Eusapia Palladino
- Arthur Conan Doyle -
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THE MEDIUMSHIP of Eusapia Palladino marks an important stage in the history of psychical research, because she was the first medium for physical phenomena to be examined by a large number of eminent men of science. The chief manifestations that occurred with her were the movement of objects without contact, the levitation of a table and other objects, the levitation of the medium, the appearance of materialized hands and faces, lights, and the playing of musical instruments without human contact. All these phenomena took place, as we have seen, at a much earlier date with the medium D. D. Home, but when Sir William Crookes invited his scientific brethren to come and examine them they declined. Now for the first time these strange facts were the subject of prolonged investigation by men of European reputation. Needless to say, these experimenters were at first sceptical in the highest degree, and so-called "tests" (those often silly precautions which may defeat the very object aimed at) were the order of the day. No medium in the whole world has been more rigidly tested than this one, and since she was able to convince the vast majority of her sitters, it is clear that her mediumship was of no ordinary type. It is little use pointing out that no psychic researcher should be admitted to the séance room without at least some elementary knowledge of the complexities of mediumship and the right conditions for its unfoldment, or without, for instance, an understanding of the basic truth that it is not the medium alone, but the sitters equally, who are factors in the success of the experiment. Not one scientific man in a thousand recognizes this, and the fact that Eusapia triumphed in spite of such a tremendous handicap is an eloquent tribute to her powers.
The mediumistic career of this humble, illiterate Neapolitan woman, of surpassing interest as well as of extreme importance in its results, supplies yet another instance of the lowly being used as the instrument to shatter the sophistries of the learned. Eusapia was born on January 21, 1854, and died in 1918. Her mediumship began to manifest itself when she was about fourteen years of age. Her mother died at her birth, and her father when she was twelve years old. At the house of friends with whom she went to stay she was persuaded to sit at a table with others. At the end of ten minutes the table was levitated, the chairs began to dance, the curtains in the room to swell, and glasses and bottles to move about. Each sitter was tested in turn to discover who was responsible for the movements, and in the end it was decided that Eusapia was the medium. She took no interest in the proceedings, and only consented to have further sittings to please her hosts and prevent herself from being sent to a convent. It was not until her twenty-second or twenty-third year that her Spiritualistic education began, and then, according to M. Flammarion, it was directed by an ardent Spiritualist, Signor Damiani.
In connexion with this period Eusapia relates a singular incident. At Naples an English lady who had become the wife of Signor Damiani was told at a table séance by a spirit, giving the name of John King, to seek out a woman named Eusapia, the street and the number of the house being specified. He said she was a powerful medium through whom he intended to manifest. Madame Damiani went to the address indicated and found Eusapia Palladino, of whom she had not previously heard. The two women held a séance and John King controlled the medium, whose guide or control he continued ever after to be.
Her first introduction to the European scientific world came through Professor Chiaia, of Naples, who in 1888 published in a journal issued in Rome a letter to Professor Lombroso, detailing his experiences and inviting this celebrated alienist to investigate the medium for himself. It was not until 1891 that Lombroso accepted this invitation, and in February of that year he had two sittings with Eusapia in Naples. He was converted, and wrote: "I am filled with confusion and regret that I combated with so much persistence the possibility of the facts called Spiritualistic." His conversion led many important scientific men in Europe to investigate, and from now onward Madame Palladino was kept busy for many years with test sittings.
Lombroso's Naples sittings in 1891 were followed by the Milan Commission in 1892, which included Professor Schiaparelli, Director of the Observatory of Milan; Professor Gerosa, Chair of Physics; Ermacora, Doctor of Natural Philosophy; M. Aksakof, Councillor of State to the Emperor of Russia; Charles du Prel, Doctor of Philosophy in Munich; and Professor Charles Richet, of the University of Paris. Seventeen sittings were held. Then came investigations in Naples in 1893; in Rome, 1893-4; in Warsaw, and France, in 1894 - the latter under the direction of Professor Richet, Sir Oliver Lodge, Mr. F. W. H. Myers, and Dr. Ochorowicz; in 1895 at Naples; and in the same year in England, at Cambridge, in the house of Mr. F. W. H. Myers, in the presence of Professor and Mrs. Sidgwick, Sir Oliver Lodge and Dr. Richard Hodgson. They were continued in 1895 in France at the house of Colonel de Rochas; in 1896 at Tremezzo, at Auteuil, and at Choisy Yvrac; in 1897 at Naples, Rome, Paris, Montfort, and Bordeaux; in Paris in November, 1898, in the presence of a scientific committee composed of Mm. Flammarion, Charles Richet, A. de Rochas, Victorien Sardou, Jules Claretie, Adolphe Bisson, G. Delanne, G. de Fontenay, and others; also in 1901 at the Minerva Club in Geneva, in the presence of Professors Porro, Morselli, Bozzano, Venzano, Lombroso, Vassalo, and others. There were many other experimental sittings with scientific men, both in Europe and in America.
Professor Chiaia, in his letter to Professor Lombroso already referred to, gave this picturesque description of the phenomena occurring with Eusapia. He invited him to observe a special case which he considers worthy of the serious attention of the mind of a Lombroso, and continues:
"The case I allude to is that of an invalid woman who belongs to the humblest class of society. She is nearly thirty years old and very ignorant; her look is neither fascinating nor endowed with the power which modern criminologists call irresistible; but when she wishes, be it by day or by night, she can divert a curious group for an hour or so with the most surprising phenomena. Either bound to a seat or firmly held by the hands of the curious, she attracts to her the articles of furniture which surround her, lifts them up, holds them suspended in the air like Mahomet's coffin, and makes them come down again with undulatory movements, as if they were obeying her will. She increases their weight or lessens it according to her pleasure. She raps or taps upon the walls, the ceiling, the floor, with fine rhythm and cadence. In response to the requests of the spectators, something like flashes of electricity shoot forth from her body, and envelop her or enwrap the spectators of these marvellous scenes. She draws upon cards that you hold out, everything that you want - figures, signatures, numbers, sentences - by just stretching out her hand toward the indicated place.
"If you place in the corner of the room a vessel containing a layer of soft clay, you find after some moments the imprint in it of a small or a large hand, the image of a face (front view or profile) from which a plaster cast can be taken. In this way portraits of a face taken at different angles have been preserved, and those who desire so to do can thus make serious and important studies.
"This woman rises in the air, no matter what bands tie her down. She seems to lie upon the empty air, as on a couch, contrary to all the laws of gravity; she plays on musical instruments - organs, bells, tambourines - as if they had been touched by her hands or moved by the breath of invisible gnomes... This woman at times can increase her stature by more than four inches."
Professor Lombroso, as we have seen, was interested enough by this graphic account to investigate, with the result that he was converted. The Milan Committee (1892), the next to experiment, say in their report:
"It is impossible to count the number of times that a hand appeared and was touched by one of us. Suffice it to say that doubt was no longer possible. It was indeed a living human hand which we saw and touched, while at the same time the bust and arms of the medium remained visible, and her hands were held by those on either side of her."
Many phenomena occurred in the light supplied by two candles and an oil-lamp, and the same occurrences were witnessed in full light when the medium was in trance. Dr. Ochorowicz persuaded Eusapia to visit Warsaw in 1894, and the experiments there were in the presence of men and women eminent in scientific and philosophical circles. The record of these sittings says that partial and complete levitations of the table and many other physical phenomena were obtained. These levitations occurred while both the medium's feet were visible in the light, and when her feet were tied and held by a sitter kneeling under the table.
After the sittings at Professor Richet's house on the Ile Roubaud in 1894, Sir Oliver Lodge in the course of his report to the English Society for Psychical Research said:
"However the facts are to be explained, the possibility of the facts I am constrained to admit. There is no further room in my mind for doubt. Any person without invincible prejudice who had had the same experience would have come to the same broad conclusion, viz.: that things hitherto held impossible do actually occur... The result of my experience is to convince me that certain phenomena usually considered abnormal do belong to the order of nature, and, as a corollary from this, that these phenomena ought to be investigated and recorded by persons and societies interested in natural knowledge"(1).
(1) Journal, S.P.R., Vol. VI, Nov. 1894., pp. 334, 360.
At the meeting at which Sir Oliver Lodge's report was read, Sir William Crookes drew attention to the resemblance of the phenomena occurring with Eusapia to those that happened in the presence of D. D. Home.
Sir Oliver Lodge's report was adversely criticized by Dr. Richard Hodgson, then absent in the United States, and as a consequence Eusapia Palladino and Dr. Hodgson were invited to England, and a series of sittings were held at Cambridge at the house of Mr. F. W. H. Myers in August and September, 1895. These "Cambridge Experiments," as they were called, were for the most part unsuccessful, and it was claimed that the medium was repeatedly detected in fraud. A great deal has been written on both sides in the acute controversy that followed. It is enough to say that competent observers refused to accept this verdict on Eusapia, and that they roundly condemned the methods adopted by the Cambridge group of experimenters.
It is interesting to recall that an American reporter, on the occasion of Eusapia's visit to his country in 1910, bluntly asked the medium if she had ever been caught tricking. Here is Eusapia's frank reply: "Many times I have been told so. You see, it is like this. Some people are at the table who expect tricks - in fact, they want them. I am in a trance. Nothing happens. They get impatient. They think of the tricks - nothing but tricks. They put their mind on the tricks, and - I - and I automatically respond. But it is not often. They merely will me to do them. That is all." This sounds like Eusapia's ingenious adoption of a defence she has heard others make on her behalf. At the same time it has no doubt an element of truth in it, the psychological side of mediumship being little understood.
Two important observations may be made in this connexion. First, as Dr. Hereward Carrington pointed out, various experiments conducted with the object of duplicating the phenomena by fraudulent means resulted in complete failure in almost every case. Second, that the Cambridge sitters were apparently entirely ignorant of the existence and operation of what may be called the "ectoplasmic limb," a phenomenon observed in the case of Slade and other mediums. Carrington says: "All the objections Mrs. Sidgwick raises might be met if we could suppose that Eusapia materializes for the time being a third arm, which produces these phenomena, and which recedes into her body at the conclusion of a phenomenon." Now, strange as it may appear, this is just the conclusion to which abundant evidence points. As early as 1894 Sir Oliver Lodge saw what he describes as an "appearance as of extra limbs," continuous with Eusapia's body or very close to it. With that assurance which ignorance so often assumes, the editorial comment in the Journal of the Society for Psychical Research, wherein Sir Oliver's account was printed, says: "It is hardly necessary to remark that the continuity of the 'spirit' limbs with the body of the medium is prima facie a circumstance strongly suggestive of fraud."
But later scientific investigators amply confirm Sir Oliver Lodge's surmise. Professor Bottazzi states:
"Another time, later on, the same hand was placed on my right forearm, without squeezing it. On this occasion I not only carried my left hand to the spot, but I looked, so I could see and feel at the same time: I saw a human hand, of natural colour, and I felt with mine the fingers and the back of a lukewarm, nervous, rough hand. The hand dissolved, and (I saw it with my eyes) retreated as if into Madame Palladino's body, describing a curve. I confess that I felt some doubt as to whether Eusapia's left hand had freed itself from my right hand, to reach my forearm, but at the same instant I was able to prove to myself that the doubt was groundless, because our two hands were still in contact in the ordinary way. If all the observed phenomena of the seven séances were to disappear from my memory, this one I could never forget."
Professor Galeotti, in July, 1907, plainly saw what he called the doubling of the left arm of the medium. He exclaimed: Look, I see two left arms, identical in appearance One is on the little table, and it is that which M. Bottazzi touches, and the other seems to come out of her shoulder - to approach her, and touch her, and then return and melt into her body again. This is not an hallucination." At a séance in July, 1905, at the house of M. Berisso, when Eusapia's hands were thoroughly controlled and visible to all, Dr. Venzano and others present "distinctly saw a hand and an arm covered by a dark sleeve issue from the front and upper part of the right shoulder of the medium." Much similar testimony might be given.
Towards a study of the complexities of mediumship, especially with Eusapia, the following case is deserving of serious attention. In a sitting with Professor Morselli, Eusapia had been detected liberating her hand from the professor's grasp and stretching it out to reach a trumpet which was on the table. She was prevented, however, from doing this. The report then says:
"At this moment, while the control was certainly more rigorous than ever, the trumpet was raised from the table and disappeared into the cabinet, passing between the medium and Dr. Morselli. Evidently the medium had attempted to do with her hand what she subsequently did mediumistically. Such a futile and foolish attempt at fraud is inexplicable. There is no doubt about the matter; this time the medium did not touch, and could not touch, the trumpet; and even if she could have touched it she could not have conveyed it into the cabinet, which was behind her back."
It may be mentioned that a corner of the room was curtained off to form what is called a "cabinet" (i.e. an enclosure to gather "power") and that Eusapia, unlike most other mediums, sat outside it, about a foot distant from the curtains behind her.
The Society for Psychical Research in 1895 had decided that Eusapia's phenomena were all fraudulent, and would have no more to do with her. But on the Continent of Europe group after group of scientific inquirers, adopting the most rigorous precautions, endorsed Eusapia's powers. Then in 1908 the Society for Psychical Research decided to investigate this medium once more. It nominated three of its most capable sceptics. One, Mr. W. W. Baggally, a member of the Council, had been investigating psychic phenomena for more than thirty-five years, and during that time - with the exception, perhaps, of a few incidents at a séance with Eusapia a few years before - had never witnessed a single genuine physical phenomenon. "Throughout his investigations he had invariably detected fraud, and nothing but fraud." Also, he was an expert conjurer. Mr. Everard Feilding, the honorary secretary of the society, had been investigating for some ten years, but "during all that time he had never seen one physical phenomenon which appeared to him to be conclusively proved," unless, again, perhaps in the case of a séance with Eusapia. Dr. Hereward Carrington, the third of the nominees, though he had attended countless séances, could say, until he sat with Eusapia, "I had never seen one single manifestation of the physical order which I could consider genuine."
At first blush this record of the three investigators seems like a crushing blow to the assumptions of the Spiritualists. But in the investigation of Eusapia Palladino this trio of sceptics met their Waterloo. The full story of their long and patient research of this medium at Naples will be found in Dr. Hereward Carrington's book, "Eusapia Palladino and Her Phenomena" (1909).
As evidence of the careful investigation of scientific investigators on the Continent, we may mention that Professor Morselli noted no fewer than thirty-nine distinct types of phenomena occurring with Eusapia Palladino.
The following incidents may be mentioned because they can well be classed under the heading "Foolproof." Of a séance in Rome in 1894, in the presence of Professor Richet, Dr. Schrenck Notzing, Professor Lombroso, and others, the report says:
"Hoping to obtain the movement of an object without contact, we placed a little piece of paper folded in the form of the letter "A" under a glass, and upon a disc of light pasteboard ... Not being successful in this, we did not wish to fatigue the medium, and we left the apparatus upon the large table; then we took our places around the little table, after having carefully shut all the doors, the keys of which I begged my guests to put in their pockets, in order that we might not be accused of not having taken all necessary precautions.
"The light was extinguished. Soon we heard the glass resound on our table, and having procured a light, we found it in the midst of us, in the same position, upside down, and covering the little piece of paper; only the cardboard disc was wanting. We sought for it in vain. The séance ended. I conducted my guests once more into the antechamber. M. Richet was the first to open the doorwell bolted on the inside. What was not his surprise when he perceived near to the threshold of the door, on the other side of it, upon the staircase, the disc that we had sough for so long! He picked it up, and it was identified by all as the card placed under the glass."
A strong objective proof worth recording is the fact that M. de Fontenay photographed various hands appearing over Eusapia's head, and in one photograph the medium's hands can be seen to be securely held by the investigators. Reproductions of these photographs are given in the Annals of Psychical Science (April, 1908, p. 181 et seq.).
At the sixth and last séance of the series at Genoa with Professor Morselli in 1906-7, an effective test was devised. The medium was tied to the couch with a thick, broad band, of the kind used in asylums to fasten down maniacs, and capable of being tied very tightly without cutting the flesh. Morselli, with experience as an alienist, performed the operation, and also secured the wrists and ankles. After a red electric lamp of ten-candle power had been lighted, the table, which was free from all contact, moved from time to time, small lights were seen and a hand. At one stage the curtains in front of the cabinet opened, giving a view of the medium lying securely bound. "The phenomena," says an account, "were inexplicable considering that the position rendered movement on her part impossible."
Here, in conclusion, are two accounts, out of many, of convincing materializations. The first is related by Dr. Joseph Venzano in the Annals of Psychical Science (Vol. VI, p. 164, September, 1907). Light was provided by a candle, enabling the figure of the medium to be seen:
"In spite of the dimness of the light I could distinctly see Madame Palladino and my fellow sitters. Suddenly I perceived that behind me was a form, fairly tall, which was leaning its head on my left shoulder and sobbing violently, so that those present could hear the sobs: it kissed me repeatedly. I clearly perceived the outlines of this face, which touched my own, and I felt the very fine and abundant hair in contact with my left cheek, so that I could be quite sure that it was, a woman. The table then began to move, and by typtology gave the name of a close family connexion who was known to no one present except myself. She had died some time before, and on account of incompatibility of temperament there had been serious disagreements with her. I was so far from expecting this typtological response that I at first thought this was a case of coincidence of name, but while I was mentally forming this reflection I felt a mouth, with warm breath, touch my left ear and whisper, in a low voice in Genoese dialect, a succession of sentences, the murmur of which was audible to the sitters. These sentences were broken by bursts of weeping, and their gist was repeatedly to implore pardon for injuries done to me, with a fullness of detail connected with family affairs which could only be known to the person in question. The phenomenon seemed so real that I felt compelled to reply to the excuses offered me with expressions of affection, and to ask pardon in my turn if any resentment of the wrongs referred to had been excessive. But I had scarcely uttered the first syllables when two hands, with exquisite delicacy, applied themselves to my lips and prevented my continuing. The form then said to me, "Thank-you," embraced me, kissed me, and disappeared."
With other mediums there have been finer materializations than this one, and in better light, but in this case there was internal, mental evidence of identity.
The last example we shall give occurred in Paris, in 1898, at a sitting at which M. Flammarion was present, when M. Le Bocain addressed a materialized spirit in Arabic, saying: "If it is really thou, Rosalie, who art in the midst of us, pull the hair on the back of my head three times in succession." About ten minutes later, and when M. Le Bocain had almost completely forgotten his request, he felt his hair pulled three separate times, just as he had desired. He says: "I certify this fact, which, besides, formed for me a most convincing proof of the presence of a familiar spirit close about us." He adds that it is hardly necessary to say that Eusapia knows no Arabic.
Opponents and a section of psychic researchers contend that the evidence for phenomena occurring at séances is of little value because the usual observers have no knowledge of the resources of conjurers. In New York in 1910 Dr. Hereward Carrington took with him to a séance given by Eusapia, Mr. Howard Thurston, whom he describes as the most noted magician in America. Mr. Thurston who, with his assistant, controlled the hands and feet of the medium in a good light, wrote:
"I witnessed in person the table levitations of Madame Eusapia Palladino ... and am thoroughly convinced that the phenomena I saw were not due to fraud and were not performed by the aid of her feet, knees, or hands."
He offered to give a thousand dollars to a charitable institution if it could be proved that this medium could not levitate the table without resort to trickery or fraud.
It will be asked what has been the outcome of all the years of investigation conducted with this medium. A number of scientists holding with Sir David Brewster that "Spirit" is the last thing they will give in to have invented ingenious hypotheses to account for the phenomena, of the genuine nature of which they are fully convinced. Colonel de Rochas tried to explain them by what he called "exteriorization of motivity." M. de Fontenay spoke of a dynamic theory of matter; others believe in "ectenic force" and "collective consciousness," and the action of the subconscious mind, but those cases, well authenticated, where the operation of an independent intelligence is clearly shown, make these attempted explanations untenable. Various experimenters were forced to adopt the Spiritualist hypothesis as the only one that explained all the facts in a reasonable way. Dr. Venzano says:
"In the greater number of the materialized forms perceived by us either by sight, contact, or hearing, we were able to recognize points of resemblance to deceased persons, generally our relatives, unknown to the medium and known only to those present who were concerned with the phenomena."
Dr. Hereward Carrington speaks with no uncertain voice. Regarding Mrs. Sidgwick's opinion that it is useless to speculate whether the phenomena are Spiritualistic in character, or whether they represent "some unknown biological law," until the facts themselves have been established, he says: "I must say that before I obtained my sittings I, too, took Mrs. Sidgwick's view." And he continues: "My own sittings convinced me finally and conclusively that genuine phenomena do occur, and, that being the case, the question of their interpretation naturally looms before me... I think that not only is the Spiritualistic hypothesis justified as a working theory, but it is, in fact, the only one capable of rationally explaining the facts."(2)
(2) Eusapia Palladino and Her Phenomena. By Hereward Carrington Ph.D., pp. 250-1.
The mediumship of Eusapia Palladino, as we said at the outset, was similar to that of others, but she had the advantage of enlisting the attention of men of influence whose published accounts of her phenomena have had a weight not given to the utterances of less well-known people. Lombroso in particular has recorded his convictions in his well-known book, After Death - What? (1909). Eusapia was the means of demonstrating the reality of certain facts not accepted by orthodox science. It is easier for the world to deny these facts than to explain them, and that is the course usually adopted.
Those who try to explain away all Eusapia's mediumship by alluding to her superficial habit of playing conscious or unconscious tricks upon the sitters are simply deceiving themselves. That such tricks are played is beyond all question. Lombroso, who entirely endorses the validity of her mediumship, describes the tricks thus:
"Many are the crafty tricks she plays, both in the state of trance (unconsciously) and out of it - for example, freeing one of her two hands, held by the controllers, for the sake of moving objects near her; making touches; slowly lifting the legs of the table by means of one of her knees and one of her feet; and feigning to adjust her hair and then slyly pulling out one hair and putting it over the little balance tray of a letter-weigher in order to lower it. She was seen by Faiforer, before her séances, furtively gathering flowers in a garden, that she might feign them to be "apports" by availing herself of the shrouding dark of the room ... And yet her deepest grief is when she is accused of trickery during the séances - accused unjustly, too, sometimes, it must be confessed, because we are now sure that phantasmal limbs are superimposed (or added to) her own and act as their substitute, while all the time they were believed to be her own limbs detected in the act of cozening for their owner's behoof."
In her visit to America, which was late in life when her powers were at a low ebb, she was detected in these obvious tricks and offended her sitters to such an extent that they discarded her, but Howard Thurston, the famous conjurer, narrates that he determined to disregard these things and continued the sitting, with the result that he obtained an undoubted materialization. Another well-known sitter deposed that at the very moment when he was reproaching her for moving some object with her hand, another object, quite out of her reach, moved across the table. Her case is certainly a peculiar one, for it may be most truthfully said of her that no medium has ever more certainly been proved to have psychic powers, and no medium was ever more certainly a cheat upon occasions. Here, as always, it is the positive result which counts.
Eusapia had a peculiar depression of her parietal bone, due, it is said, to some accident in her childhood. Such physical defects are very often associated with strong mediumship. It is as if the bodily weakness caused what may be described as a dislocation of the soul, so that it is more detached and capable of independent action. Thus Mrs. Piper's mediumship followed upon two internal operations, Home's went with the tubercular diathesis, and many other cases might be quoted. Her nature was hysterical, impetuous and wayward, but she possessed some beautiful traits. Lombroso says of her that she had "a singular kindness of heart which leads her to lavish her gains upon the poor, and upon infants in order to relieve their misfortunes, and which impels her to feel boundless pity for the old and the weak, and to lie awake at night thinking of them. The same goodness of heart drives her to protect animals that are being maltreated by sharply rebuking their cruel oppressors." This passage may be commended to the attention of those who think that psychic power savours of the devil.
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Henry Slade and Dr. Monck
- Arthur Conan Doyle -
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IT IS impossible to record the many mediums of various shades of power, and occasionally of honesty, who have demonstrated the effects which outside intelligences can produce when the material conditions are such as to enable them to manifest upon this plane. There are a few, however, who have been so pre-eminent and so involved in public polemics that no history of the movement can disregard them, even if their careers have not been in all ways above suspicion. We shall deal in this chapter with the histories of Slade and Monck, both of whom played a prominent part in their days.
Henry Slade, the celebrated slate-writing medium, had been before the public in America for fifteen years before he arrived in London on July 13, 1876. Colonel H. S. Olcott, a former president of the Theosophical Society, states that he and Madame Blavatsky were responsible for Slade's visit to England. It appears that the Grand Duke Constantine of Russia, desiring to make a scientific investigation of Spiritualism, a committee of professors of the Imperial University of St. Petersburg requested Colonel Olcott and Madame Blavatsky to select out of the best American mediums one whom they could recommend for tests. They chose Slade, after submitting him to exacting tests for several weeks before a committee of sceptics, who in their report certified that "messages were written inside double slates, sometimes tied and sealed together, while they either lay upon the table in full view of all, or were laid upon the heads of members of the committee, or held flat against the under surface of the table-top, or held in a committeeman's hand without the medium touching it." It was en route to Russia that Slade came to England.
A representative of the London World, who had a sitting with Slade soon after his arrival, thus describes him: "A highly-wrought, nervous temperament, a dreamy, mystical face, regular features, eyes luminous with expression, a rather sad smile, and a certain melancholy grace of manner, were the impressions conveyed by the tall, lithe figure introduced to me as Dr. Slade. He is the sort of man you would pick out of a roomful as an enthusiast." The Seybert Commission Report says, "he is probably six feet in height, with a figure of unusual symmetry," and that "his face would attract notice anywhere for its uncommon beauty," and sums him up as "a noteworthy man in every respect."
Directly after his arrival in London Slade began to give sittings at his lodgings in 8 Upper Bedford Place, Russell Square, and his success was immediate and pronounced. Not only was writing obtained of an evidential nature, under test conditions, with the sitter's own slates, but the levitation of objects and materialized hands were observed in strong sunlight.
The editor of The Spiritual Magazine, the soberest and most high-class of the Spiritualist periodicals of the time, wrote: "We have no hesitation in saying that Dr. Slade is the most remarkable medium of modern times."
Mr. J. Enmore Jones, a well-known psychic researcher of that day, who afterwards edited The Spiritual Magazine, said that Slade was taking the place vacated by D. D. Home. His account of his first sitting indicates the business-like method of procedure: "In Mr. Home's case, he refused to take fees, and as a rule the sittings were in the evening in the quiet of domestic life; but in Dr. Slade's case it was any time during the day, in one of the rooms he occupies at a boarding-house. The fee of twenty shillings is charged, and he prefers that only one person be present in the large room he uses. No time is lost; as soon as the visitor sits down the incidents commence, are continued, and in, say, fifteen minutes are ended." Stainton Moses, who was afterwards the first president of the London Spiritualist Alliance, conveys the same idea with regard to Slade. He wrote: "In his presence phenomena occur with a regularity and precision, with an absence of regard for 'conditions,' and with a facility for observation which satisfy my desires entirely. It is impossible to conceive circumstances more favourable to minute investigation than those under which I witnessed the phenomena which occur in his presence with such startling rapidity... There was no hesitation, no tentative experiments. All was short, sharp, and decisive. The invisible operators knew exactly what they were going to do, and did it with promptitude and precision."(1)
(1) The Spiritualist, Vol. IX, p. 2.
Slade's first séance in England was given on July 15, 1876, to Mr. Charles Blackburn, a prominent Spiritualist, and Mr. W. H. Harrison, editor of The Spiritualist. In strong sunlight the medium and the two sitters occupied three sides of an ordinary table about four feet square. A vacant chair was placed at the fourth side. Slade put a tiny piece of pencil, about the size of a grain of wheat, upon a slate, and held the slate by one corner with one hand under the table flat against the leaf. Writing was heard on the slate, and on examination a short message was found to have been written. While this was taking place the four hands of the sitters and Slade's disengaged hand were clasped in the centre of the table. Mr. Blackburn's chair was moved four or five inches while he was sitting upon it, and no one but himself was touching it. The unoccupied chair at the fourth side of the table once jumped in the air, striking its seat against the under edge of the table. Twice a life-like hand passed in front of Mr. Blackburn while both Slade's hands were under observation. The medium held an accordion under the table, and while his other hand was in clear view on the table "Home, Sweet Home" was played. Mr. Blackburn then held the accordion in the same way, when the instrument was drawn out strongly and one note sounded. While this occurred Slade's hands were on the table. Finally, the three present raised their hands a foot above the table, and it rose until it touched their hands. At another sitting on the same day a chair rose about four feet, when no one was touching it, and when Slade rested one hand on the top of Miss Blackburn's chair, she and the chair were raised about half a yard from the floor.
Mr. Stainton Moses thus describes an early sitting which he had with Slade:
"A midday sun, hot enough to roast one, was pouring into the room; the table was uncovered; the medium sat with the whole of his body in full view; there was no human being present save myself and him. What conditions could be better? The raps were instantaneous and loud, as if made by the clenched fist of a powerful man. The slate-writing occurred under any suggested condition. It came on a slate held by Dr. Slade and myself; on one held by myself alone in the corner of the table farthest from the medium; on a slate which I had myself brought with me, and which I held myself. The latter writing occupied some time in production, and the grating noise of the pencil in forming each word was distinctly audible. A chair opposite to me was raised some eighteen inches from the floor; my slate was taken out of my hand, and produced at the opposite side of the table, where neither Dr. Slade nor I could reach it; the accordion played all round and about me, while the doctor held it by the lower part, and finally, on a touch from his hand upon the back of my chair, I was levitated, chair and all, some inches."
Mr. Stainton Moses was himself a powerful medium, and this fact doubtless aided the conditions. He adds:
"I have seen all these phenomena and many others several times before, but I never saw them occur rapidly and consecutively in broad daylight. The whole séance did not extend over more than half an hour, and no cessation of the phenomena occurred from first to last."(2)
(2) The Spiritualist, Vol. IX, p. 2.
All went well for six weeks, and London was full of curiosity as to the powers of Slade, when there came an awkward interruption.
Early in September, 1876, Professor Ray Lankester with Dr. Donkin had two sittings with Slade, and on the second occasion, seizing the slate, he found writing on it when none was supposed to have taken place. He was entirely without experience in psychic research, or he would have known that it is impossible to say at what moment writing occurs in such séances, Occasionally a whole sheet of writing seems to be precipitated in an instant, while at other times the author has clearly heard the pencil scratching along from line to line. To Ray Lankester, however, it seemed a clear case of fraud, and he wrote a letter to The Times(3) denouncing Slade, and also prosecuted him for obtaining money under false pretences. Replies to Lankester's letter and supporting Slade were forthcoming from Dr. Alfred Russel Wallace, Professor Barrett, and others. Dr. Wallace pointed out that Professor Lankester's account of what happened was so completely unlike what occurred during his own visit to the medium, as well as the recorded experience of Serjeant Cox, Dr. Carter Blake, and many others, that he could only look upon it as a striking example of Dr. Carpenter's theory of preconceived ideas. He says: "Professor Lankester went with the firm conviction that all he was going to see would be imposture, and he believes he saw imposture accordingly." Professor Lankester showed his bias when, referring to the paper read before the British Association on September 12 by Professor Barrett, in which he dealt with Spiritualistic phenomena, he said, in his letter to The Times "The discussions of the British Association have been degraded by the introduction of Spiritualism."
(3) September, 16, 1876.
Professor Barrett wrote that Slade had a ready reply, based on his ignorance of when the writing did actually occur. He describes a very evidential sitting he had in which the slate rested on the table with his elbow resting on it. One of Slade's hands was held by him, and the fingers of the medium's other hand rested lightly on the surface of the slate. In this way writing occurred on the under surface of the slate. Professor Barrett further speaks of an eminent scientific friend who obtained writing on a clean slate when it was held entirely by him, both of the medium's hands being on the table. Such instances must surely seem absolutely conclusive to the unbiased reader, and it will be clear that if the positive is firmly established, occasional allegations of negative have no bearing upon the general conclusion.
Slade's trial came on at Bow Street Police Court on October 1, 1876, before Mr. Flowers, the magistrate. Mr. George Lewis prosecuted and Mr. Munton appeared for the defence. Evidence in favour of the genuineness of Slade's mediumship was given by Dr. Alfred Russel Wallace, Serjeant Cox, Dr. George WyId, and one other, only four witnesses being allowed. The magistrate described the testimony as "overwhelming" as to the evidence for the phenomena, but in giving judgment he excluded everything but the evidence of Lankester and his friend Dr. Donkin, saying that he must base his decision on "inferences to be drawn from the known course of nature." A statement made by Mr. Maskelyne, the well-known conjurer, that the table used by Slade was a trick-table was disproved by the evidence of the workman who made it. This table can now be seen at the offices of the London Spiritualist Alliance, and one marvels at the audacity of a witness who could imperil another man's liberty by so false a statement, which must have powerfully affected the course of the trial. Indeed, in the face of the evidence of Ray Lankester, Donkin, and Maskelyne, it is hard to see how Mr. Flowers could fail to convict, for he would say with truth and reason, "What is before the Court is not what has happened upon other occasions - however convincing these eminent witnesses may be - but what occurred upon this particular occasion, and here we have two witnesses on one side and only the prisoner on the other." The "trick-table" probably settled the matter.
Slade was sentenced, under the Vagrancy Act, to three months' imprisonment with hard labour. An appeal was lodged and he was released on bail. When the appeal came to be heard, the conviction was quashed on a technical point. It may be pointed out that though he escaped on a technical point, namely, that the words "by palmistry or otherwise" which appeared in the statute had been omitted, it must not be assumed that had the technical point failed he might not have escaped on the merits of his case. Slade, whose health had been seriously affected by the strain of the trial, left England for the Continent a day or two later. From the Hague, after a rest of a few months, Slade wrote to Professor Lankester offering to return to London and to give him exhaustive private tests on condition that he could come without molestation. He received no answer to his suggestion, which surely is not that of a guilty man.
An illuminated testimonial to Slade from London Spiritualists in 1877 sets out:
"In view of the deplorable termination of Henry Slade's visit to this country, we the undersigned desire to place on record our high opinion of his mediumship, and our reprobation of the treatment he has undergone.
"We regard Henry Slade as one of the most valuable Test Mediums now living. The phenomena which occur in his presence are evolved with a rapidity and regularity rarely equalled...
"He leaves us not only untarnished in reputation by the late proceedings in our Law Courts, but with a mass of testimony in his favour which could probably have been elicited in no other way."
This is signed by Mr. Alexander Calder (President of the British National Association of Spiritualists) and a number of representative Spiritualists. Unhappily, however, it is the Noes, not the Ayes, which have the car of the Press, and even now, fifty years later, it would be hard to find a paper enlightened enough to do the man justice.
Spiritualists, however, showed great energy in supporting Slade. Before the trial a Defence Fund was raised, and Spiritualists in America drew up a memorial to the American Minister in London. Between the Bow Street conviction and the hearing of the appeal, a memorial was sent to the Home Secretary protesting against the action of the Government in conducting the prosecution on appeal. Copies of this were sent to all the members of the Legislature, to all the Middlesex magistrates, to various members of the Royal Society, and of other public bodies. Miss Kislingbury, the secretary to the National Association of Spiritualists, forwarded a copy to the Queen.
After giving successful séances at the Hague, Slade went to Berlin in November, 1877, where he created the keenest interest. He was said to know no German, yet messages in German appeared on the slates, and were written in the characters of the fifteenth century. The Berliner Fremdenblatt of November 10, 1877, wrote: "Since the arrival of Mr. Slade at the Kronprinz Hotel the greater portion of the educated world of Berlin has been suffering from an epidemic which we may term a Spiritualistic fever." Describing his experiences in Berlin, Slade said that he began by fully converting the landlord of the hotel, using the latter's slates and tables in his own house. The landlord invited the Chief of Police and many prominent citizens of Berlin to witness the manifestations, and they expressed themselves as satisfied. Slade writes: "Samuel Bellachini, Court Conjurer to the Emperor of Germany, had a week's experience with me free of charge. I gave him from two to three séances a day and one of them at his own house. After his full and complete investigation, he went to a public notary and made oath that the phenomena were genuine and not trickery."
Bellachini's declaration on oath, which has been published, bears out this statement. He says that after the minutest investigation he considers any explanation by conjuring to be "absolutely impossible." The conduct of conjurers seems to have been usually determined by a sort of trade union jealousy, as if the results of the medium were some sort of breach of a monopoly, but this enlightened German, together with Houdin, Kellar, and a few more, have shown a more open mind.
A visit to Denmark followed, and in December began the historic séances with Professor Zöllner, at Leipzig. A full account of these will be found in Zöllner's Transcendental Physics, which has been translated by Mr. C. C. Massey. Zöllner was Professor of Physics and Astronomy in the University of Leipzig, and associated with him in the experiments with Slade were other scientific men, including William Edward Weber, Professor of Physics; Professor Scheibner, a distinguished mathematician; Gustave Theodore Fechner, Professor of Physics and an eminent natural philosopher, who were all, says Professor Zöllner, "perfectly convinced of the reality of the observed facts, altogether excluding imposture or prestidigitation." The phenomena in question included, among other things, "the production of true knots in an endless string, the rending of Professor Zöllner's bed-screen, the disappearance of a small table and its subsequent descent from the ceiling in full light, in a private house and under the observed conditions, of which the most noticeable is the apparent passivity of Dr. Slade during all these occurrences."
Certain critics have tried to indicate what they consider insufficient precautions observed in these experiments. Dr. J. Maxwell, the acute French critic, makes an excellent reply to such objections. He points out(4) that because skilled and conscientious psychic investigators have omitted to indicate explicitly in their reports that every hypothesis of fraud has been studied and dismissed, in the belief that "their implicit affirmation of the reality of the fact appeared sufficient to them," and in order to prevent their reports from being too unwieldy, yet captious critics do not hesitate to condemn them and to suggest possibilities of fraud which are quite inadmissible under the observed conditions.
(4) Metapsychical Phenomena (Translation, 1905), p. 405.
Zöllner gave a dignified reply to the supposition that he was tricked in these cord-tying experiments: "If, nevertheless, the foundation of this fact, deduced by me on the ground of an enlarged conception of space, should be denied, only one other kind of explanation would remain, arising from a moral code of consideration that at present, it is true, is quite customary. This explanation would consist in the presumption that I myself and the honourable men and citizens of Leipzig, in whose presence several of these cords were sealed, were either common impostors, or were not in possession of our sound senses sufficient to perceive if Mr. Slade himself, before the cords were scaled, had tied them in knots. The discussion, however, of such a hypothesis would no longer belong to the dominion of science, but would fall under the category of social decency."(5)
(5) Massey's Zöllner, pp. 20-21.
As a sample of the reckless statements of opponents of Spiritualism, it may be mentioned that Mr. Joseph McCabe, who is second only to the American Houdini for wild inaccuracies, speaks(6) of Zöllner as "an elderly and purblind professor," whereas he died in 1882, in his forty-eighth year, and his experiments with Slade were carried out in 1877-78, when this distinguished scientist was in the vigour of his intellectual life.
(6) Spiritualism. A Popular History from 1847, p. 161.
So far have opponents pushed their enmity that it has even been stated that Zöllner was deranged, and that his death which occurred some years later was accompanied with cerebral weakness. An inquiry from Dr. Funk set this matter at rest, though it is unfortunately easy to get libels of this sort into circulation and very difficult to get the contradictions. Here is the document:(7)
(7) The Widow's Mite, p. 276.
"Your letter addressed to the Rector of the University, October 20, 1903, received. The Rector of this University was installed here after the death of Zöllner, and had no personal acquaintance with him but information received from Zöllner's colleagues states that during his entire studies at the University here, until his death, he was of sound mind; moreover, in the best of health. The cause of his death was a haemorrhage of the brain on the morning of April 25th, 1882, while he was at breakfast with his mother, and from which he died shortly after. It is true that Professor Zöllner was an ardent believer in Spiritualism, and as such was in close relations with Slade.
"(Dr.) Karl Bucher, Professor of Statistics and National Economy at the University."
The tremendous power which occasionally manifests itself when the conditions are favourable was shown once in the presence of Zöllner, Weber, and Scheibner, all three professors of the University. There was a strong wooden screen on one side of the room:
"A violent crack was suddenly heard as in the discharging of a large battery of Leyden jars. On turning with some alarm in the direction of the sound, the before-mentioned screen fell apart in two pieces. The strong wooden screws, half an inch thick, were torn from above and below, without any visible contact of Slade with the screen. The parts broken were at least five feet removed from Slade, who had his back to the screen; but even if he had intended to tear it down by a cleverly devised sideward motion, it would have been necessary to fasten it on the opposite side. As it was, the screen stood quite unattached, and the grain of the wood being parallel to the axis of the cylindrical wooden fastenings, the wrenching asunder could only be accomplished by a force acting longitudinally to the part in question. We were all astonished at this unexpected and violent manifestation of mechanical force, and asked Slade what it all meant; but he only shrugged his shoulders, saying that such phenomena occasionally, though somewhat rarely, occurred in his presence. As he spoke, he placed, while still standing, a piece of slate-pencil on the polished surface of the table, laid over it a slate, purchased and just cleaned by myself, and pressed the five spread fingers of his right hand on the upper surface of the slate, while his left hand rested on the centre of the table. Writing began on the inner surface of the slate, and when Slade turned it up, the following sentence was written in English; "It was not our intention to do harm. Forgive what has happened." We were the more surprised at the production of the writing under these circumstances, for we particularly observed that both Slade's hands remained quite motionless while the writing was going on".(8)
(8) Transcendental Physics, pp. 34, 35.
In his desperate attempt to explain this incident, Mr. McCabe says that no doubt the screen was broken before and fastened together afterwards with thread. There is, truly no limit to the credulity of the incredulous.
After a very successful series of séances in St. Petersburg, Slade returned to London for a few days in 1878, and then proceeded to Australia. An interesting account of his work there is to be found in Mr. James Curtis's book, "Rustlings in the Golden City." Then he returned to America. In 1885 he appeared before the Seybert Commission in Philadelphia, and in 1887 again visited England under the name of "Dr. Wilson," though it was well known who he was. Presumably his alias was due to a fear that the old proceedings would be renewed.
At most of his séances, Slade exhibited clairvoyant powers, and materialized hands were a familiar occurrence. In Australia, where psychic conditions are good, he had materialization& Mr. Curtis says that the medium objected to sitting for this form of manifestation, because it left him weak for a time, and because he preferred to give séance in the light. He consented, however, to try with Mr. Curtis, who thus describes what took place at Ballarat, in Victoria:
"Our first test of spirit appearance in the form took place at Lester's Hotel. I placed the table about four or five feet from the west wall of the room. Mr. Slade sat at the end of the table furthest from the wall, whilst I took my position on the north side. The gaslight was toned down, not so much but that any object in the room could be clearly seen. Our hands were placed over one another in a single pile. We sat very still about ten minutes, when I observed something like a little misty cloud between myself and the wall. When my attention was first drawn towards this phenomenon, it was about the size and colour of a gentleman's high-crowned, whitish-grey felt hat. This cloudlike appearance rapidly grew and became transformed, when we saw before us a woman - a lady. The being thus fashioned, and all but perfected, rose from the floor on to the top of the table, where I could most distinctly observe the configuration. The arms and hands were elegantly shaped; the forehead, mouth, nose, cheeks, and beautiful brown hair showed harmoniously, each part in concord with the whole. Only the eyes were veiled because they could not be completely materialized. The feet were encased in white satin shoes. The dress glowed in light, and was the most beautiful I ever beheld, the colour being bright, sheeny silvery grey, or greyish shining white. The whole figure was graceful, and the drapery perfect. The materialized spirit glided and walked about, causing the table to shake, vibrate, jerk and tilt considerably. I could hear, too, the rustling of the dress as the celestial visitant transiently wended from one position or place to another. The spirit form, within two feet of our unmoved hands, still piled up together in a heap, then dissolved, and gradually faded from our vision."
The conditions at this beautiful séance - with the medium's hands held throughout, and with enough light for visibility - seem satisfactory, provided we grant the honesty of the witness. As the preface contains the supporting testimony of a responsible Australian Government official, who also speaks of Mr. Curtis's initial extremely sceptical state of mind, we may well do so. At the same séance a quarter of an hour later the figure again appeared:
"The apparition then floated in the air and alighted on the table, rapidly glided about, and thrice bent her beautiful figure with graceful bows, each bending deliberate and low, the head coming within six inches of my face. The dress rustled (as silk rustles) with every movement. The face was partially veiled as before. The visibility then became invisible, slowly disappearing like the former materialization."
Other similar séance’s are described.
In view of the many elaborate and stringent tests through which he passed successfully, the story of Slade's "exposure" in America in 1886 is not convincing, but we refer to it for historical reasons, and to show that such incidents are not excluded from our review of the subject. The Boston Herald, February 2, 1886, heads its account, "The celebrated Dr. Slade comes to grief in Weston, W. Na., writes upon slates which lie upon his knees under the table, and moves tables and chairs with his toes." Observers in an adjoining room, looking through the crevice under the door saw these feats of agility being performed by the medium, though those present in the room with him were unaware of them. There seems, however, to have been in this as in other cases, occurrences which bore the appearance of fraud, and Spiritualists were among those who denounced him. At a subsequent public performance for "Direct Spirit Writing" in the justice Hall, Weston, Mr. E. S. Barrett, described as a "Spiritualist," came forward and explained how Slade's imposture had been detected. Slade, who was asked to speak, appeared dumbfounded, and could only say, according to the report, that if his accusers had been deceived he had been equally so, for if the deceit had been done by him, it had been without his consciousness.
Mr. J. Simmons, Slade's business manager, made a frank statement which seems to point to the operation of ectoplasmic limbs, as years later was proved to be the case with the famous Italian medium, Eusapia Palladino. He says: "I do not doubt that these gentlemen saw what they assert they did; but I am convinced at the same time that Slade is as innocent of what he is accused of as you (the editor) yourself would have been under similar circumstances. But I know that my explanation would have no weight in a court of justice. I myself saw a hand, which I could have sworn to be that of Slade, if it had been possible for his hand to be in that position. While one of his hands lay upon the table and the other held the slate under the corner of the table, a third hand appeared with a clothes-brush (which a moment previously had brushed against me from the knee upwards) in the middle of the opposite edge of the table, which was forty-two inches long." Slade and his manager were arrested and released on bail, but no further proceedings seem to have been taken against them. Truesdell, also, in his book, "Spiritualism, Bottom Facts," states that he saw Slade effecting the movement of objects with his foot, and he asks his readers to believe that the medium made to him a full confession of how all his manifestations were produced. If Slade ever really did this, it may probably be accounted for by a burst of ill-timed levity on his part in seeking to fool a certain type of investigator by giving him exactly what he was seeking for. To such instances we may apply the judgment of Professor Zöllner on the Lankester incident: "The physical facts observed by us in so astonishing a variety in his presence negatived on every reasonable ground the supposition that he in one solitary case had taken refuge in wilful imposture." He adds, what was certainly the case in that particular instance, that Slade was the victim of his accuser's and his judge's limited knowledge.
At the same time there is ample evidence that Slade degenerated in general character towards the latter part of his life. Promiscuous sittings with a mercenary object, the subsequent exhaustions, and the alcoholic stimulus which affords a temporary relief, all acting upon a most sensitive organization, had a deleterious effect. This weakening of character, with a corresponding loss of health, may have led to a diminution of his psychic powers, and increase the temptation to resort to trickery. Making every allowance for the difficulty of distinguishing what is fraud and what is of crude psychic origin, an unpleasant impression is left upon the mind by the evidence given in the Seybert Commission and by the fact that Spiritualists upon the spot should have condemned his action. Human frailty, however, is one thing and psychic power is another. Those who seek evidence for the latter will find ample in those years when the man and his powers were both at their zenith.
Slade died in 1905 at a Michigan sanatorium to which he had been sent by the American Spiritualists, and the announcement was followed by the customary sort of comment in the London Press. The Star, which has an evil tradition in psychic matters, printed a sensational article headed "Spook Swindles," giving a garbled account of the Lankester prosecution at Bow Street. Referring to this, Light says:(9)
(9) 1886, p. 433.
"Of course, this whole thing is a hash of ignorance, unfairness and prejudice. We do not care to discuss it or to controvert it. It would be useless to do so for the sake of the unfair, the ignorant, and the prejudiced, and it is not necessary for those who know. Suffice it to say that the Star only supplies one more instance of the difficulty of getting all the facts before the public; but the prejudiced newspapers have themselves to blame for their ignorance or inaccuracy."
It is the story of the Davenport Brothers and Maskelyne over again.
If Slade's career is difficult to appraise, and if one is forced to admit that while there was an overpowering preponderance of psychic results, there was also a residuum which left the unpleasant impression that the medium might supplement truth with fraud, the same admission must be made in the case of the medium Monck, who played a considerable part for some years in the seventies. Of all mediums none is more difficult to appraise, for on the one hand many of his results are beyond all dispute, while in a few there seems to be an absolute certainty of dishonesty. In his case, as in Slade's, there were physical causes which would account for a degeneration of the moral and psychic powers.
Monck was a Nonconformist clergyman, a favourite pupil of the famous Spurgeon. According to his own account, he had been subject from childhood to psychic influences, which increased with his growth. In 1873 he announced his adhesion to Spiritualism and gave an address in the Cavendish Rooms. Shortly afterwards he began to give demonstrations, which appear to have been unpaid and were given in light. In 1875 he made a tour through England and Scotland, his performances exciting much attention and debate, and in 1876 he visited Ireland, where his powers were directed towards healing. Hence he was usually known as "Dr." Monck, a fact which naturally aroused some protest from the medical profession.
Dr. Alfred Russel Wallace, a most competent and honest observer, has given an account of a materialization séance with Monck which appears to be as critic-proof as such a thing could be. No subsequent suspicion or conviction can ever eliminate such an incontrovertible instance of psychic power. It is to be noted how far the effects were in agreement with the subsequent demonstrations of ectoplasmic outflow in the case of Eva and other modern mediums. Dr. Wallace's companions upon this occasion were Mr. Stainton Moses and Mr. Hensleigh Wedgwood. Dr. Wallace writes:
"It was a bright summer afternoon, and everything happened in the full light of day. After a little conversation, Monck, who was dressed in the usual clerical black, appeared to go into a trance; then stood up a few feet in front of us, and after a little while pointed to his side, saying, "Look."
"We saw there a faint white patch on his coat on the left side. This grew brighter, then seemed to flicker and extend both upwards and downwards, till very gradually it formed a cloudy pillar extending from his shoulder to his feet and close to his body."
Dr. Wallace goes on to describe how the cloudy figure finally assumed the form of a thickly draped woman, who, after a brief space, appeared to be absorbed into the body of the medium.
He adds: "The whole process of the formation of a shrouded figure was seen in full daylight."
Mr. Wedgwood assured him that he had had even more remarkable manifestations of this kind with Monck, when the medium was in a deep trance, and in full view.
It is quite impossible after such evidence to doubt the powers of the medium at that time. Archdeacon Colley, who had seen similar exhibitions, offered a prize of a thousand pounds to Mr. J. N. Maskelyne the famous conjurer, if he could duplicate the performance. This challenge was accepted by Mr. Maskelyne, but the evidence showed that the imitation bore no relation to the original. He attempted to gain a decision in the courts, but the verdict was against him.
It is interesting to compare the account given by Russel Wallace and the experience later of a well known American, judge Dailey. This gentleman wrote:(10)
(10) Banner of Light, Dec. 15, 1881.
"Glancing at Dr. Monck's side we observed what looked like an opalescent mass of compact steam emerging from just below his heart on the left side. It increased in volume, rising up and extending downward, the upper portions taking the form of a child's head, the face being distinguished as that of a little child I had lost some twenty years previously. It only remained in this form for a moment, and then suddenly disappeared, seeming to be instantly absorbed into the Doctor's side. This remarkable phenomenon was repeated four or five times, in each instance the materialization being more distinct than the preceding one. This was witnessed by all in the room, with gas burning sufficiently bright for every object in the room to be plainly visible.
"It was a phenomenon seldom to be seen, and has enabled all who saw it to vouch for, not only the remarkable power possessed by Dr. Monck as a materializing medium, but as to the wonderful manner in which a spirit draws out this position our hands were never moved till I untied the slates to ascertain the result."
Surely it is vain after such testimony to deny that Monck had, indeed, great psychic powers.
Apart from materializations Dr. Monck was a remarkable slate-writing medium. Dr. Russel Wallace in a letter to the Spectator(11) says that with Monck at a private house in Richmond he cleaned two slates, and after placing a fragment of pencil between them, tied them together tightly with a strong cord, lengthways and crosswise, in a manner that prevented any movement.
(11) Oct. 7, 1877.
"I then laid them flat on the table without losing sight of them for an instant. Dr. Monck placed the fingers of both hands on them, while I and a lady sitting opposite placed our hands on the corners of the slates. From this position our hands were never moved till I untied the slates to ascertain the result."
Monck asked Wallace to name a word to be written on the slate. He chose the word "God" and in answer to a request decided that it should be lengthways on the slate. The sound of writing was heard, and when the medium's hands were withdrawn, Dr. Wallace opened the slates and found on the lower one the word he had asked for and written in the manner requested.
Dr. Wallace says:
"The essential features of this experiment are that I myself cleaned and tied up the slates; that I kept my hands on them all the time; that they never went out of my sight for a moment; and that I named the word to be written, and the manner of writing it after they were thus secured and held by me."
Mr. Edward T. Bennett, assistant secretary to the Society for Psychical Research, adds to this account: "I was present on this occasion, and certify that Mr. Wallace's account of what happened is correct."
Another good test is described by Mr. W. P. Adshead, of Belper, a well-known investigator, who says of a séance held in Derby on September 18, 1876:
"There were eight persons present, three ladies and five gentlemen. A lady whom Dr. Monck had never before seen had a slate passed to her by a sitter, which she examined and found clean. The slate pencil which was on the table a few minutes before we sat down could not be found. An investigator suggested that it would be a good test if a lead pencil were used.
"Accordingly a lead pencil was put on the slate, and the lady held both under the table. The sound of writing was instantly heard, and in a few seconds a communication had been written filling one side of the slate. The writing was done in lead, and was very small and neat, and alluded to a strictly private matter.
"Here were three tests at once. 1. Writing was obtained without the medium (or any other person but the lady), touching the slate from first to last. 2. It was written with lead pencil at the spontaneous suggestion of another stranger. 3. It gave an important test communication regarding a matter that was strictly private. Dr. Monck did not so much as touch the slate from first to last."
Mr. Adshead also speaks of physical phenomena occurring freely with this medium when his hands were closely confined in an apparatus called the "stocks," which did not permit movement of even an inch in any direction.
In the year 1876 the Slade trial was going on in London, as already described, and exposures were in the air. In considering the following rather puzzling and certainly suspicious case, one has to remember that when a man who is a public performer, a conjurer or a mesmerist, can pose as having exposed a medium, he wins a valuable public advertisement and attracts to himself all that very numerous section of the community who desire to see such an exposure. It is only fair to bear this in mind in endeavouring to hold the scales fair where there is a conflict of evidence.
In this case the conjurer and mesmerist was one Lodge, and the occasion was a séance held at Huddersfield on November 3, 1876. Mr. Lodge suddenly demanded that the medium be searched. Monck, whether dreading assault or to save himself exposure, ran upstairs and locked himself in his room. He then let himself down from his window and made for the police office, where he lodged a complaint as to his treatment. The door of his bedroom had been forced and his effects searched, with the result that a pair of stuffed gloves was found. Monck asserted that these gloves had been made for a lecture in which he had exposed the difference between conjuring and mediumship. Still, as a Spiritualist paper remarked at the time:
"The phenomena of his mediumship do not rest on his probity at all. If he were the greatest rogue and the most accomplished conjurer rolled into one, it would not account for the manifestations which have been reported of him."
Monck was sentenced to three months' imprisonment, and is alleged to have made a confession to Mr. Lodge.
After his release from prison Monck held a number of test sittings with Stainton Moses, at which remarkable phenomena occurred.
Light comments:
"Those whose names we have mentioned as testifying to the genuineness of Dr. Monck's mediumship are well known to the older Spiritualists as keen and scrupulously cautious experimenters, and Mr. Hensleigh Wedgwood's name carried much weight, as he was known as a man of science and was brother-in-law of Charles Darwin."
There is an element of doubt about the Huddersfield case, as the accuser was by no means an impartial person, but Sir William Barrett's testimony makes it clear that Monck did sometimes descend to deliberate and cold-blooded trickery. Sir William writes:
"I caught the "Dr." in a gross bit of fraud, a piece of white muslin on a wire frame with a black thread attached, being used by the medium to simulate a partially materialized spirit.(12)
(12) S.P.R. Proceedings, Vol. IV, P. 38 (footnote).
Such an exposure, coming from so sure a source, arouses a feeling of disgust which urges one to throw the whole evidence concerning the man into the wastepaper basket. One must, however, be patient and reasonable in such matters. Monck's earlier séances, as has been clearly shown, were in good light, and any such clumsy mechanism was out of the question. We must not argue that because a man once forges, therefore he has never signed an honest cheque in his life. But we must clearly admit that Monck was capable of fraud, that he would take the easier way when things were difficult, and that each of his manifestations should be carefully checked.
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Great Mediums from 1870 to 1900:
Charles H. Foster - Madame d'Esperance - William Eglinton - Stainton Moses
- Arthur Conan Doyle -
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THERE WERE many notable and some notorious mediums in the period from 1870 to 1900. Of these D. D. Home, Slade, and Monck have already been mentioned. Four others, whose names will live in the history of the movement, are the American, C. H. Foster, Madame d'Esperance, Eglinton, and the Rev. W. Stainton Moses. A short account of each of these will now be given.
Charles H. Foster is fortunate in having a biographer who was such an admirer that he called him "the greatest spiritual medium since Swedenborg." There is a tendency on the part of writers to exaggerate the claims of the particular sensitive with whom they have been brought in contact. None the less, Mr. George C. Bartlett in his "The Salem Seer" shows that he had close personal acquaintance with Foster, and that he really was a very remarkable medium. His fame was not confined to America, for he travelled widely and visited both Australia and Great Britain. In the latter country he made friends with Bulwer Lytton, visited Knebworth, and became the original of Margrave in "A Strange Story."
Foster seems to have been a clairvoyant of great power, and had the peculiar gift of being able to bring out the name or initials of the spirit which he described upon his own skin, usually upon his forearm. This phenomenon was so often repeated and so closely examined that there can be no possible doubt as to the fact. What may have been the cause of the fact is another matter. There were many points about Foster's mediumship which suggested an extended personality, rather than an outside intelligence. It is, for example, frankly incredible that the spirits of the great departed, such as Virgil, Camoens and Cervantes, should have been in attendance upon this unlearned New Englander, and yet we have Bartlett's authority for the fact, illustrated with many quotations, that he held conversations with such entities, who were ready to quote the context in any stanza which might be selected out of their copious works.
Such evidence of familiarity with literature far beyond the capacity of the medium bears some analogy to those book tests frequently carried out of late years, where a line from any volume in a library is readily quoted. They need not suggest the actual presence of the author of such a volume, but might rather depend upon some undefined power of the loosened etheric self of the medium, or possibly some other entity of the nature of a control who could swiftly gather information in some supernal fashion. Spiritualists have so overpowering a case that they need not claim all psychic phenomena as having necessarily their face value, and the author confesses that he has frequently observed how much that has somewhere, some time, been placed on record in print or writing is conveyed back to us, though by no normal means could such print or writing be consulted at any time by the medium.
Foster's peculiar gift, by which initials were scrawled upon his flesh, had some comic results. Bartlett narrates how a Mr. Adams consulted Foster. "As he was leaving, Mr. Foster told him that in all his experience he had never known one individual to bring so many spirits ... the room being literally packed with them, coming and going. About two o'clock the next morning Mr. Foster called to me ... saying: 'George, will you please light the gas? I cannot sleep; the room is still filled with the Adams family, and they seem to me to be writing their names all over me.' And to my astonishment a list of names of the Adams family was displayed upon his body. I counted eleven distinct names; one was written across his forehead, others on his arms, and several on his back." Such anecdotes certainly give a handle to the scoffer, and yet we have much evidence that the sense of humour is intensified rather than dulled upon the Other Side.
The gift of blood-red letters upon Foster's skin would seem to compare closely with the well-known phenomenon of the stigmata appearing upon the hands and feet of devout worshippers. In the one case concentration of the individual's thoughts upon the one subject has had an objective result. In the other, it may be that the concentration from some invisible entity has had a similar effect. We must bear in mind that we are all spirits, whether we be in the body or out, and have the same powers in varying degree.
Foster's views as to his own profession seem to have been very contradictory, for he frequently declared, like Margaret Fox-Kane and the Davenports, that he would not undertake to say that his phenomena were due to spiritual beings, while, on the other hand, all his sittings were conducted on the clear assumption that they were so. Thus he would minutely describe the appearance of the spirit and give messages by name from it to the surviving relatives. Like D. D. Home, he was exceedingly critical of other mediums, and would not believe in the photographic powers of Mumler, though those powers were as well attested as his own. He seems to have had in an exaggerated degree the volatile spirit of the typical medium, easily influenced for good or ill. His friend, who was clearly a close observer, says of him:
"He was extravagantly dual. He was not only Dr. Jekyll and Mr. Hyde, but he represented half a dozen different Jekylls and Hydes. He was strangely gifted, and on the other hand he was woefully deficient. He was an unbalanced genius, and at times, I should say, insane. He had a heart so large indeed that it took in the world; tears for the afflicted; money for the poor; the chords of his heart were touched by every sigh. At other times his heart shrunk up until it disappeared. He would become pouty, and with the petulance of a child would abuse his best friends. He wore out many of his friends, as an unbreakable horse does its owner. No harness fitted Foster. He was not vicious, but absolutely uncontrollable. He would go his own way, which way was often the wrong way. Like a child he seemed to have no forethought. He seemed to live for to-day, caring nothing for to-morrow. If it were possible, he did exactly as he wished to do, regardless of consequences. He would take no one's advice, simply because he could not. He seemed impervious to the opinions of others, and apparently yielded to every desire; but after all he did not abuse himself much, as he continued in perfect health until the final breaking up. When asked "How is your health?" his favourite expression was, "Excellent. I am simply bursting with physical health." The same dual nature showed itself in his work. Some days he would sit at the table all day, and far into the night, under tremendous mental strain. He would do this day after day, and night after night. Then days and weeks would come when he would do absolutely nothing - turn hundreds of dollars away and disappoint the people, without any apparent reason, save he was in the mood for loafing."
Madame d'Esperance, whose real name was Mrs. Hope, was born in 1849 and her career extended over thirty years, her activities covering the Continent as well as Great Britain. She was first brought to the notice of the general public by T. P. Barkas, a well known citizen of Newcastle. The medium at that time was a young girl of average middle-class education. When in semi-trance, however, she displayed to a marked degree that gift of wisdom and knowledge which St. Paul places at the head of his spiritual category. Barkas narrates how he prepared long lists of questions which covered every branch of science and that the answers were rapidly written out by the medium, usually in English, but sometimes in German and even in Latin. Mr. Barkas, in summing up these séances, says:(1)
(1) Psychological Review, Vol. 1, p. 224.
"It will be admitted by all that no one can by normal effort answer in detail critical and obscure questions in many difficult departments of science with which she is entirely unacquainted; it will further be admitted that no one can normally see and draw with minute accuracy in complete darkness; that no one can by any normal power of vision read the contents of closed letters in the dark; that no one who is entirely unacquainted with the German language can write with rapidity and accuracy long communications in German; and yet all these phenomena took place through this medium, and are as well accredited as are many of the ordinary occurrences of daily life."
It must be admitted, however, that until we know the limits of the extended powers produced by a liberation or partial liberation of the etheric body, we cannot safely put down such manifestations to spirit intervention. They showed a remarkable personal psychic individuality and possibly nothing more.
But Madame d'Esperance's fame as a medium depends upon many gifts which were more undoubtedly Spiritualistic. We have a very full account of these from her own pen, for she wrote a book, called Shadow Land, which may rank with A. J. Davis's Magic Staff and Turvey's The Beginnings of Seership, as among the most remarkable psychic autobiographies in our literature. One cannot read it without being impressed by the good feeling and honesty of the writer.
In it she narrates, as other great sensitives have done, how in her early childhood she would play with spirit children who were as real to her as the living. This power of clairvoyance remained with her through life, but the rarer gift of materialization was added to it. The book already quoted contained photographs of Yolande, a beautiful Arab girl, who was to this medium what Katie King was to Florence Cook. Not unfrequently she was materialized when Madame d'Esperance was seated outside the cabinet in full view of the sitters. The medium thus could see her own strange emanation, so intimate and yet so distinct. The following is her own description:
"Her thin draperies allowed the rich olive tint of her neck, shoulders, arms and ankles to be plainly visible. The long black waving hair hung over her shoulders to below her waist and was confined by a small turban-shaped head-dress. Her features were small, straight and piquant the eyes were dark, large and lively; her every movement was as full of grace as those of a young child, or, as it struck me then when I saw her standing half shyly, half boldly, between the curtains, like a young roe-deer."
In describing her sensations during a séance, Madame d'Esperance speaks of feeling as if spiders' webs were woven about her face and hands. If a little light penetrated between the curtains of the cabinet she saw a white, misty mass floating about like steam from a locomotive, and out of this was evolved a human form. A feeling of emptiness began as soon as what she calls the spider's web material was present, with loss of control of her limbs.
The Hon. Alexander Aksakof, of St. Petersburg, a well-known psychical researcher and editor of Psychische Studien, has described in his book, A Case of Partial Dematerialization, an extraordinary séance at which this medium's body was partly dissolved. Commenting on this, he observes: "The frequently noted fact of the resemblance of the materialized form to that of the medium here finds its natural explanation. As that form is only a duplication of the medium, it is natural that it should have all her features."
This may, as Aksakof says, be natural, but it is equally natural that it should provoke the ridicule of the sceptic. A larger experience, however, would convince him that the Russian scientist is right. The author has sat at materializing séances where he has seen the duplicates of the medium's face so clearly before him that he has been ready to denounce the proceedings as fraudulent, but with patience and a greater accumulation of power he has seen later the development of other faces which could by no possible stretch of imagination be turned into the medium's. In some cases it has seemed to him that the invisible powers (who often produce their effects with little regard for the misconstructions which may arise from them) have used the actual physical face of the unconscious medium and have adorned it with ectoplasmic appendages in order to transform it. In other cases one could believe that the etheric double of the medium has been the basis of the new creation. So it was sometimes with Katie King, who occasionally closely resembled Florence Cook in feature even when she differed utterly in stature and in colouring. On other occasions the materialized figure is absolutely different. The author has observed all three phases of spirit construction in the case of the American medium, Miss Ada Besinnet, whose ectoplasmic figure sometimes took the shape of a muscular and well-developed Indian. The story of Madame d'Esperance corresponds closely with these varieties of power.
Mr. William Oxley, the compiler and publisher of that remarkable work in five volumes entitled "Angelic Revelations," has given an account of twenty-seven roses being produced at a séance by Yolande, the materialized figure, and of the materialization of a rare plant in flower. Mr. Oxley writes:
"I had the plant (ixora crocata) photographed next morning, and afterwards brought it home and placed it in my conservatory under the gardener's care. It lived for three months, when it shrivelled up. I kept the leaves, giving most of them away except the flower and the three top leaves which the gardener cut off when he took charge of the plant."
At a séance on June 28, 1890, in the presence of M. Aksakof and Professor Butlerof, of St. Petersburg, a golden lily, seven feet high, is said to have been materialized. It was kept for a week and during that time six photographs of it were taken, after which it dissolved and disappeared. A photograph of it appears in "Shadow Land (facing p. 328).
A feminine form, somewhat taller than the medium, and known by the name of Y-Ay-Ali, excited the utmost admiration. Mr. Oxley says: "I have seen many materialized spirit forms, but for perfection of symmetry in figure and beauty of countenance I have seen none like unto that." The figure gave him the plant which had been materialized, and then drew back her veil. She implanted a kiss on his hand and held out her own, which he kissed.
"As she was in the light rays, I had a good view of her face and hands. The countenance was beautiful to gaze upon, and the hands were soft, warm, and perfectly natural, and, but for what followed, I could have thought I held the hand of a permanent embodied lady, so perfectly natural, yet so exquisitely beautiful and pure."
He goes on to relate how she retired to within two feet of the medium in the cabinet, and in sight of all "gradually dematerialized by melting away from the feet upwards, until the head only appeared above the floor, and then this grew less and less until a white spot only remained, which, continuing for a moment or two, disappeared."
At the same séance an infant form materialized and placed three fingers of its tiny hand in Mr. Oxley's. Mr. Oxley afterwards took its hand in his and kissed it. This occurred in August, 1880.
Mr. Oxley records a very interesting experience of high evidential value. While Yolande, the Arab girl, was speaking to a lady sitter, "the top part of her white drapery fell off and revealed her form. I noticed that the form was imperfect, as the bust was undeveloped and the waist uncontracted, which was a test that the form was not a lay figure." He might have added, nor that of the medium.
Writing on "How a Medium Feels During Materializations," Madame d'Esperance throws some light on the curious sympathy constantly seen to exist between the medium and the spirit form. Describing a séance at which she sat outside the cabinet, she says:(2)
(2) Medium and Daybreak, 1893, p. 46.
"And now, another small and delicate form appears, with its little arms stretched out. Someone at the far end of the circle rises, approaches it, and they embrace. I hear inarticulate cries, "Anna, oh, Anna, my child, my dear child! "Then another person rises and throws her arms around the spirit; whereupon I hear sobs and exclamations, mingled with benedictions. I feel my body moved from side to side; everything grows dark before my eyes. I feel someone's arms around my shoulders; someone's heart beats against my bosom. I feel that something happens. No one is near me; no one pays the slightest attention to me. Every eye is fixed upon that little figure, white and slender, in the arms of the two women in mourning.
"It must be my heart that I hear beating so distinctly, yet, surely, someone's arms are around me; never have I felt an embrace more plainly. I begin to wonder. Who am I? Am I the apparition in white, or am I that which remains seated in the chair? Are those my arms around the neck of the elder woman? Or are those mine which lie before me on my lap? Am I the phantom, and if so, what shall I call the being in the chair?
"Surely, my lips are kissed; my cheeks are moist with the tears so plentifully shed by the two women. But how can that be? This feeling of doubt as to one's own identity is fearful. I wish to extend one of the hands lying in my lap. I cannot do so. I wish to touch someone so as to make perfectly certain whether I am I, or only a dream; whether Anna is I, and if I am, in some sort, lost in her identity."
While the medium is in this state of distracted doubt another little spirit child who had materialized comes and slips her hands into those of Madame d'Esperance.
"How happy I am to feel the touch, even of a little child. My doubts, as to who and where I am, are gone. And while I am experiencing all this, the white form of Anna disappears in the cabinet and the two women return to their places, tearful, shaken with emotion, but intensely happy."
It is not surprising to learn that when a sitter at one of Madame d'Esperance's séances seized the materialized figure, he declared it to be the medium herself. In this connexion Aksakof's views(3) on the general question are of interest:
(3 A Case of Partial Dematerialization, p. 181.
"One may seize the materialized form, and hold it, and assure himself that he holds nothing except the medium herself, in flesh and bone; and it is not yet a proof of fraud on the medium's part. In fact, according to our hypothesis, what could happen if we detain the medium's double by force, when it is materialized to such a degree that nothing but an invisible simulacre of the medium remains in the seat behind the curtain? It is obvious that the simulacre - that small portion, fluid and ethereal - will be immediately absorbed into the already compactly materialized form, which lacks nothing (of being the medium) but that invisible remainder."
M. Aksakof, in the Introduction he has written for Madame d'Esperance's book, "Shadow Land," pays a high tribute to her as a woman and as a medium. He says she was as interested as himself in trying to find the truth. She submitted willingly to all the tests he imposed.
One interesting incident in the career of Madame d'Esperance was that she succeeded in reconciling Professor Friese, of Breslau, to Professor Zöllner, of Leipzig. The alienation of these two friends had occurred on account of Zöllner's profession of Spiritualism, but the English medium was able to give such proofs to Friese that he no longer contested his friend's conclusions.
It should be remarked that in the course of Mr. Oxley's experiments with Madame d'Esperance moulds were taken of the hands and feet of the materialized figures, with wrist and ankle apertures which were too narrow to allow the withdrawal of the limb in any way, save by dematerialization. In view of the great interest excited by the paraffin moulds taken in 1922 in Paris from the medium Kluski, it is curious to reflect that the same experiment had been successfully carried out, unnoticed save by the psychic Press, by this Manchester student so far back as 1876.
The latter part of Madame d'Esperance's life, which was spent largely in Scandinavia, was marred by ill health, which was originally induced by the shock that she sustained at the so-called "exposure" when Yolande was seized by some injudicious researcher at Helsingfors in 1893. No one has expressed more clearly than she how much sensitives suffer from the ignorance of the world around them. In the last chapter of her remarkable book she deals with the subject. She concludes: "They who come after me may perchance suffer as I have done through ignorance of God's laws. Yet the world is wiser than it was, and it may be that they who take up the work in the next generation will not have to fight, as I did, the narrow bigotry and harsh judgments of the unco' guid.'"
Each of the mediums treated in this chapter has had one or more books devoted to his or her career. In the case of William Eglinton there is a remarkable volume, Twixt Two Worlds, by J. S. Farmer, which covers most of his activities.
Eglinton was born at Islington on July 10, 1857, and, after a brief period at school, entered the printing and publishing business of a relative. As a boy he was extremely imaginative, as well as dreamy and sensitive, but, unlike so many other great mediums, he showed in his boyhood no sign of possessing any psychic powers. In 1874, when he was seventeen years of age, Eglinton entered the family circle by means of which his father was investigating the alleged phenomena of Spiritualism. Up to that time the circle had obtained no results, but when the boy joined it the table rose steadily from the floor until the sitters had to stand to keep their hands on it. Questions were answered to the satisfaction of those present. At the next sitting on the following evening, the boy passed into a trance, and evidential communications from his dead mother were received. In a few months his mediumship had developed, and stronger manifestations were forthcoming. His fame as a medium spread, and he received numerous requests for séances, but he resisted all efforts to induce him to become a professional medium. Finally, he had to adopt this course in 1875.
Eglinton thus describes his feelings before entering the séance room for the first time, and the change that came over him:
"My manner, previous to doing so, was that of a boy full of fun; but as soon as I found myself in the presence of the "inquirers," a strange and mysterious feeling came over me, which I could not shake off. I sat down at the table, determined that if anything happened I would put a stop to it. Something did happen, but I was powerless to prevent it. The table began to show signs of life and vigour; it suddenly rose off the ground and steadily raised itself in the air, until we had to stand to reach it. This was in full gaslight. It afterwards answered, intelligently, questions which were put to it, and gave a number of test communications to persons present.
"The next evening saw us eagerly sitting for further manifestations, and with a larger circle, for the news had got widely spread that we had "seen ghosts and talked to them," together with similar reports.
"After we had read the customary prayer, I seemed to be no longer of this earth. A most ecstatic feeling came over me, and I presently passed into a trance. All my friends were novices in the matter, and tried various means to restore me, but without result. At the end of half an hour I returned to consciousness, feeling a strong desire to relapse into the former condition. We had communications which proved conclusively, to my mind, that the spirit of my mother had really returned to us... I then began to realize how mistaken - how utterly empty and unspiritual - had been my past life, and I felt a pleasure indescribable in knowing, beyond a doubt, that those who had passed from earth could return again, and prove the immortality of the soul. In the quietness of our family circle ... we enjoyed to the full extent our communion with the departed, and many are the happy hours I have spent in this way."
In two respects his work resembles that of D. D. Home. His séances were usually held in the light, and he always agreed willingly to any proposed tests. A further strong point of similarity was the fact that his results were observed and recorded by many eminent men and by good critical witnesses.
Eglinton, like Home, travelled a great deal, and his mediumship was witnessed in many places. In 1878 he sailed for South Africa. The following year he visited Sweden, Denmark, and Germany. In February, 1880, he went to Cambridge University and held sittings under the auspices of the Psychological Society. In March he journeyed to Holland, thence proceeding to Leipzig, where he gave sittings to Professor Zöllner and others connected with the University. Dresden and Prague followed, and in Vienna in April over thirty séances were held which were attended by many members of the aristocracy.
In Vienna he was the guest of Baron Hellenbach, the well-known author, who in his book, "Prejudices of Mankind," has described the phenomena that occurred there. After returning to England, he sailed for America on February 12, 1881, remaining there about three months. In November of the same year he went to India, and after holding numerous séances in Calcutta, returned in April, 1882. In 1883 he again visited Paris, and in 1885 was in Vienna and Paris. He subsequently visited Venice, which he described as 96 a veritable hotbed of Spiritualism."
In Paris, in 1885, Eglinton met M. Tissot, the famous artist, who sat with him and subsequently visited him in England. A remarkable materializing séance at which two figures were plainly seen, and one, a lady, was recognized as a relation, has been immortalized by Tissot in a mezzotint entitled "Apparition Medianimique." This beautiful, artistic production, a copy of which hangs at the offices of the London Spiritualist Alliance, shows the two figures illuminated by spirit lights which they are carrying in their hands. Tissot also executed a portrait etching of the medium, and this is to be found as the frontispiece to Mr. Farmer's book, "'Twixt Two Worlds."
A typical example of his early physical mediumship is described(4) by Miss Kislingbury and Dr. Carter Blake (Lecturer in Anatomy at Westminster Hospital):
(4) The Spiritualist, May 12, 1876, p. 221.
"Mr. Eglinton's coat-sleeves were sewn together behind his back near the wrist with strong white cotton; the tying committee then bound him in his chair, passing the tape round his neck, and placed him close behind the curtain (of the cabinet) facing the company, with his knees and feet in sight. A small round table with various objects upon it was placed before the medium outside the cabinet and in view of the sitters; the little stringed instrument known as the Oxford Chimes was laid inverted across his knees, and a book and a hand-bell were placed upon it. In a few moments the strings were played upon, though no visible hand was touching them, the book, the front of which was turned towards the sitters, opened and shut (this was repeated a great number of times, so that all present saw the experiment unmistakably), and the hand-bell was rung from within, that is, without being raised from the board. The musical box placed near the curtain, but fully in sight, was stopped and set going, while the lid remained shut. Fingers, and at times a whole hand, were now and then protruded through the curtain. An instant after one of these had appeared, Captain Rolleston was requested to thrust his arm through the curtain and ascertain whether the tying and sewing were as at first. He satisfied himself that they were, and the same testimony was given by another gentleman later on."
This was one of a series of experimental séances held under the auspices of the British National Association of Spiritualists, at their rooms, 38 Great Russell Street, London. Referring to these, The Spiritualist says:(5)
(5) May 12, 1876.
"The test manifestations with Mr. Eglinton are of great value, not because other mediums may not obtain equally conclusive results, but because in his case they had been observed and recorded by good critical witnesses whose testimony will carry weight with the public."
At the beginning Eglinton's materializations were obtained in the moonlight, while all present sat round a table, and there was no cabinet. The medium, too, was usually conscious. He was induced to sit in the dark for manifestations by a friend who had been to a séance with a professional medium. Having thus started he was apparently obliged to continue, but stated that the results obtained were of a less spiritual character. A feature of his materializing séances was the fact that he sat among those present and that his hands were held. Under these conditions full-form materializations were seen in light which was sufficient for the recognition of those appearing.
In January, 1877, Eglinton gave a series of non-professional séances at the house, off Park Lane, of Mrs. Makdougall Gregory (widow of Professor Gregory, of Edinburgh). They were attended by Sir Patrick and Lady Colquhoun, Lord Borthwick, Lady Jenkinson, Rev. Maurice Davies, D. D., Lady Archibald Campbell, Sir William Fairfax, Lord and Lady Mount-Temple, General Brewster, Sir Garnet and Lady Wolseley, Lord and Lady Avonmore, Professor Blackie, and many others. Mr. W. Harrison (editor of The Spiritualist) describes one of these séances:(6)
(6) The Spiritualist, Feb. 23, 1877, p. 96.
"Last Monday evening ten or twelve friends sat round a large circular table, with their hands joined, under which conditions Mr. W. Eglinton, the medium, was held on both sides. There were no other persons in the room than those seated at the table. An expiring fire gave a dim light, permitting only the outlines of objects to be visible. The medium sat at that part of the table which was nearest to the fire, consequently his back was to the light. A form, of the full proportions of a man, rose slowly from the floor to about the level of the edge of the table; it was about a foot behind the right elbow of the medium. The other nearest sitter was Mrs. Wiseman, of Orme Square, Bayswater. This form was covered with white drapery, but no features were visible. As it was close to the fire, it could be seen distinctly by those near it. It was observed by all who were so placed that the edge of the table or intervening sitters did not cut off the view of the form; thus it was observed by four or five persons altogether, and was not the result of subjective impressions. After rising to the level of the edge of the table, it sank downwards, and was no more seen, having apparently exhausted all the power. Mr. Eglinton was in a strange house and in evening dress. Altogether it was a test manifestation which could not have been produced by artificial means."
One sitting described by Mr. Dawson Rogers showed remarkable features. It was held on February 17, 1885, in the presence of fourteen sitters, under test conditions. Though an inner room was used as a cabinet, Mr. Eglinton did not stay there, but paced about among the sitters, who were arranged in horseshoe formation. A form materialized and passed round the room shaking hands with each one. Then the form approached Mr. Eglinton, who was partially supported from falling by Mr. Rogers, and, taking the medium by the shoulders, dragged him into the cabinet. Mr. Rogers says: "The form was that of a man taller by several inches and older than the medium. He was apparelled in a white flowing robe, and was full of life and animation, and at one time was fully ten feet away from the medium."
Particular interest attaches to that phase of his mediumship known as Psychography, or slate-writing. With regard to this there is an overwhelming mass of testimony. In view of the wonderful results he obtained it is worthy of note that he sat for over three years without receiving a scratch of writing. It was from the year 1884 that he concentrated his powers on this form of manifestation, which was considered to be most suited to beginners, especially as all the séances were held in the light. Eglinton, in refusing to give a séance for materialization to a party of inquirers who had had no experience of this phase, wrote giving the following reason for his action: "I hold that a medium is placed in a very responsible position, and that he has a right to satisfy, as far as he possibly can, those who come to him. Now, my experience, which is a varied one, leads me to the conclusion that no sceptic, however well-intentioned or honest, can be convinced by the conditions prevailing at a materialization séance, and the result is further scepticism on his part, and condemnation of the medium. It is different when there is a harmonious circle of Spiritualists who are advanced enough to witness such phenomena, and with whom I shall always be delighted to sit; but a neophyte must be prepared by other methods. If your friend cares to come to a slate-writing séance I shall be happy to arrange an hour, otherwise I must decline to sit, for the reasons stated above, and which must commend themselves to you as to all thinking Spiritualists."
In the case of Eglinton, it may be explained that common school slates were used (the sitter being at liberty to bring his own slates), and after being washed, a crumb of slate pencil was placed on the upper surface and the slate placed under the leaf of the table, pressed against it and held by the hand of the medium, whose thumb was visible on the upper surface of the table. Presently the sound of writing was heard, and on the signal of three taps being given, the slate was examined and found to contain a written message. In the same way two slates of the same size were used, bound tightly together with cord, and also what are known as box slates, to which a lock and key are attached. On many occasions writing was obtained on a single slate resting on the upper surface of the table, with the pencil between it and the table.
Mr. Gladstone had a sitting with Eglinton on October 29, 1884, and expressed himself as very interested in what took place. When an account of this sitting appeared in Light it was copied by nearly all the leading papers throughout the country, and the movement gained considerably by this publicity. At the conclusion of the séance Mr. Gladstone is reported as saying: "I have always thought that scientific men run too much in a groove. They do noble work in their own special lines of research, but they are too often indisposed to give any attention to matters which seem to conflict with their established modes of thought. Indeed, they not infrequently attempt to deny that into which they have never inquired, not sufficiently realizing the fact that there may possibly be forces in nature of which they know nothing." Shortly afterwards Mr. Gladstone, while never professing himself to be a Spiritualist, showed his sustained interest in the subject by joining the Society for Psychical Research.
Eglinton did not escape the usual attacks. In June, 1886, Mrs. Sidgwick, wife of Professor Sidgwick, of Cambridge, one of the founders of the Society for Psychical Research, published an article in the Journal of the S.P.R. entitled "Mr. Eglinton,"(7) in which, after giving other people's descriptions from over forty séances for slate-writing with this medium, she says: "For myself, I have now no hesitation in attributing the performances to clever conjuring." She had no personal experience with Eglinton, but based her belief on the impossibility of maintaining continuous observation during the manifestations. In the columns of Light(8) Eglinton invited testimony from sitters who were convinced of the genuineness of his mediumship, and in a later special supplement of the same journal a very large number responded, many of them being members and associates of the S.P.R. Dr. George Herschell, an experienced amateur conjurer of fourteen years' standing, furnished one of the many convincing replies to Mrs. Sidgwick. The Society for Psychical Research also published minute accounts of the results obtained by Mr. S. J. Davey, who professed to obtain by trickery similar and even more wonderful results in slate-writing than those occurring with Eglinton.(9) Mr. C. C. Massey, barrister, a very competent and experienced observer, and a member of the S.P.R., embodied the views of many others when he wrote to Eglinton in reference to Mrs. Sidgwick's article:
(7) June, 1886, pp. 282-324.
(8) 1886, p. 309.
(9) S.P.R. Proceedings, Vol. IV, pp. 416-487.
"I quite concur in what you say that she "adduces not one particle of evidence" in support of this most injurious judgment which is opposed to a great body of excellent testimony, only encountered by presumptions contrary, as it seems to me, to common sense and to all experience."
On the whole, Mrs. Sidgwick's rash attack on the medium had a good effect, because it called forth a volume of more or less expert testimony in favour of the genuineness of the manifestations occurring with him.
Eglinton, like so many other mediums for physical manifestations, had his "exposures". One of these was in Munich, where he had been engaged to give a series of twelve séances. Ten of these had proved very successful, but at the eleventh a mechanical frog was discovered in the room, and though the medium's hands were held, he was charged with fraud because the musical instruments, having been secretly blackened, black was afterwards found on him. Three months later a sitter confessed that he had brought the mechanical toy into the room. No explanation of the blackening was forthcoming, but the fact of the medium's hands being held should have been sufficient refutation.
A fuller knowledge since that time has shown us that physical phenomena depend upon ectoplasm, and that this ectoplasm is reabsorbed into the body of the medium carrying any colouring matter with it. Thus, in the case of Miss Goligher after an experiment with carmine, Dr. Crawford found stains of carmine in various parts of her skin. Thus, both in the case of the mechanical frog and of the lamp-black, it was, as so often happens, the "exposers" who were in the wrong and not the unfortunate medium.
A more serious charge against him was made by Archdeacon Colley, who declared(10) that at the house of Mr. Owen Harries, where Eglinton was giving a séance, he discovered in the medium's portmanteau some muslin and a beard, with which portions of drapery and hair cut from alleged materialized figures corresponded. Mrs. Sidgwick, in her article in the S.P.R. Journal, reproduced Archdeacon Colley's charges, and Eglinton, in his general reply to her, contents himself with a flat denial, remarking that he was absent in South Africa when the charges were published and did not see them until years after.
(10) Medium and Daybreak, 1878, pp. 698, 730. The Spiritualist, 1879, Vol. XIV, pp. 83, 135.
Discussing this incident, Light in a leading article(11) says that the charges in question were fully investigated by the Council of the British National Association of Spiritualists and dismissed on the ground that the Council could by no means get direct evidence from the accusers. It goes on:
(11) 1886, p. 324.
"Mrs. Sidgwick has suppressed very material facts in her quotation as printed in the Journal. In the first place the alleged circumstances occurred two years previous to the letter in which the accuser made his charge, during which time he made no public move in the matter, and only did so at all in consequence of personal pique against the Council of the late B.N.A.S. In the second place, the suppressed portions of the letter quoted by Mrs Sidgwick bear upon their face the mark of utter worthlessness. We affirm that no one accustomed to examine and weigh evidence in a scientific manner would have accorded to the correspondence the slightest serious attention without the clearest corroborative testimony."
None the less, it must be admitted that when so whole-hearted a Spiritualist as Archdeacon Colley makes so definite a charge, it becomes a grave matter which cannot be lightly dismissed. There is always the possibility that a great medium, finding his powers deserting him - as such powers do - should resort to fraud in order to fill up the gap until they return. Home has narrated how his power was suddenly taken from him for a year and then returned in full plenitude. When a medium lives on his work such a hiatus must be a serious matter and tempt him to fraud. However that may have been in this particular instance, it is certain, as has surely been shown in these pages, that there is a mass of evidence as to the reality of the powers of Eglinton which cannot possibly be shaken. Among other witnesses to his powers is Kellar, the famous conjurer, who admitted, as many other conjurers have done, that psychic phenomena far transcend the powers of the juggler.
There is no writer who has left his mark upon the religious side of Spiritualism so strongly as the Reverend W. Stainton Moses. His inspired writings confirmed what had already been accepted, and defined much which was nebulous. He is generally accepted by Spiritualists as being the best modern exponent of their views. They do not, however, regard him as final or infallible, and in posthumous utterances which bear good evidence of being veridical, he has himself declared that his enlarged experience has modified his views upon certain points. This is the inevitable result of the new life to each of us. These religious views will be treated in the separate chapter which deals with the religion of Spiritualists.
Besides being a religious teacher of an inspired type, Stainton Moses was a strong medium, so that he was one of the few men who could follow the apostolic precept and demonstrate not only by words but also by power. In this short account it is the physical side which we must emphasize.
Stainton Moses was born in Lincolnshire on November 5, 1839, and was educated at Bedford Grammar School and Exeter College, Oxford. He turned his thoughts towards the ministry, and after some years' service as a curate in the Isle of Man and elsewhere he became a master at University College School. It is remarkable that in the course of his wanderjahre he visited the monastery of Mount Athos, and spent six months there - a rare experience for an English Protestant. He was assured later that this marked the birth of his psychic career.
Whilst Stainton Moses was a curate he had an opportunity of showing his bravery and sense of duty. A severe epidemic of smallpox broke out in the parish which was without a resident doctor. His biographer says: "Day and night he was in attendance at the bedside of some poor victim who was stricken by the fell disease, and sometimes after he had soothed the sufferer's dying moments by his ministrations he was compelled to combine the offices of priest and gravedigger and conduct the interment with his own hands." It is no wonder that when he left he received a strongly worded testimonial from the inhabitants, which may be summed up in the one sentence, "The longer we have known you and the more we have seen of your work, the greater has our regard for you increased."
It was in 1872 that his attention was drawn to Spiritualism through séances with Williams and Miss Lottie Fowler. Before long he found that he himself possessed the gift of mediumship to a very unusual extent. At the same time he was prompted to make a thorough study of the subject, bringing his strong intellect to bear upon every phase of it. His writings, under the signature of "M.A. Oxon.," are among the classics of Spiritualism. They include "Spirit Teachings," "Higher Aspects of Spiritualism," and other works. Finally, he became editor of Light, and sustained its high traditions for many years. His mediumship steadily progressed until it included almost every physical phenomenon with which we are acquainted.
These results were not obtained until he had passed through a period of preparation. He says:
"For a long time I failed in getting the evidence I wanted, and if I had done as most investigators do, I should have abandoned the quest in despair. My state of mind was too positive, and I was forced to take some personal pains before I obtained what I desired. Bit by bit, here a little and there a little, the evidence came, as my mind opened to receive it. Some six months were spent in persistent daily efforts to bring home to me proof of the perpetuated existence of human spirits and their power to communicate."
In Stainton Moses's presence heavy tables rose in the air, and books and letters were brought from one room into another in the light. There is independent testimony to these manifestations from trustworthy witnesses.
The late Serjeant Cox, in his book What am I? records the following incident which occurred with Stainton Moses:
"On Tuesday, June 2nd, 1873, a personal friend, a gentleman of high social position, a graduate of Oxford, came to my residence in Russell Square, to dress for a dinner party to which we were invited. He had previously exhibited considerable power as a Psychic. Having half an hour to spare we went into the dining-room. It was just six o'clock and, of course, broad daylight. I was opening letters, he was reading The Times. My dining table is of mahogany, very heavy, old-fashioned, six feet wide, nine feet long. It stands on a Turkey carpet, which much increases the difficulty of moving it. A subsequent trial showed that the united efforts of two strong men standing were required to move it one inch. There was no cloth upon it, and the light fell full under it. No person was in the room but my friend and myself. Suddenly, as we were sitting thus, frequent and loud rappings came upon the table. My friend was then sitting holding the newspaper with both hands, one arm resting on the table, the other on the back of a chair, and turned sidewise from the table so that his legs and feet were not under the table but at the side of it. Presently the solid table quivered as if with an ague fit. Then it swayed to and fro so violently as almost to dislocate the big pillar-like legs, of which there are eight. Then it moved forward about three inches. I looked under it to be sure that it was not touched; but still it moved, and still the blows were loud upon it.
"This sudden access of the force at such a time and in such a place, with none present but myself and my friend, and with no thought then of invoking it, caused the utmost astonishment in both of us. My friend said that nothing like it had ever before occurred to him. I then suggested that it would be an invaluable opportunity, with so great a power in action, to make trial of motion without contact, the presence of two persons only, the daylight, the place, the size and weight of the table, making the experiment a crucial one. Accordingly we stood upright, he on one side of the table, I on the other side of it. We stood two feet from it, and held our hands eight inches above it. In one minute it rocked violently. Then it moved over the carpet a distance of seven inches. Then it rose three inches from the floor on the side on which my friend was standing. Then it rose equally on my side. Finally, my friend held his hands four inches over the end of the table, and asked that it would rise and touch his hand three times. It did so; and then, in accordance with the like request, it rose to my hand, held at the other end to the same height above it, and in the same manner."
At Douglas, Isle of Man, during a Sunday in August, 1872, a remarkable exhibition of spirit power was given. The facts related by Stainton Moses are corroborated by Dr. and Mrs. Speer, at whose house the phenomena occurred, and they lasted from breakfast-time until ten o'clock at night. Raps followed the medium wherever he went in the house and even at church he and Dr. and Mrs. Speer heard them while sitting in their pew. On returning from church Stainton Moses found in his bedroom that objects had been moved from the toilet table and laid on the bed in the form of a cross. He went to summon Dr. Speer to witness what had taken place, and on returning to the bedroom discovered that his collar, which he had removed a minute or so before, had in his absence been placed round the head of the improvised cross. He and Dr. Speer locked the door of the bedroom and adjourned to lunch, but during the course of the meal loud raps occurred and the heavy dining-table was moved three or four times. On a further inspection of the bedroom they found that two other articles from the dressing-case had been added to the cross. The room was again locked, and at three subsequent visits fresh objects had been added to the cross. We are told that on the first occasion there was no one in the house who was likely to play a trick, and that afterwards adequate precautions were taken to prevent such a thing from happening.
Mrs. Speer's version of this series of events is as follows:
"During the time we were at church, raps were heard by each member of the circle in different parts of the pew in which we were all sitting. On our return Mr. S. M. found on his bed three things removed from his dressing table, and placed in the form of a cross on his bed. He called Dr. S. into his room to see what had taken place during our absence. Dr. S. heard loud raps on the footboard of the bed. He then locked the door, put the key in his pocket, and left the room vacant for a time. We went to dinner, and during our meal the large dining-table, covered with glass, china, etc., repeatedly moved, tilted and rapped; it seemed to be full of life and motion.
"Raps accompanied the tune of a hymn our little girl was singing, and intelligent raps followed our conversation. We paid several visits to the locked-up room, and each time found an addition had been made to the cross. Dr. S. kept the key, unlocked the door, and left the room last. At last all was finished. The cross was placed down the centre of the bed; all the dressing things had been used that our friend had in his travelling dressing-case. Each time we went into the room raps occurred. At our last visit it was proposed to leave a piece of paper and pencil on the bed, and when we returned again we found the initials of three friends of Mr. S. M.'s, all dead, and unknown to anyone in the house but himself. The cross was perfectly symmetrical, and had been made in a locked room that no one could enter, and was indeed a startling manifestation of spirit power."
A drawing showing the various toilet articles in their arranged form is given in Arthur Lillie's Modern Mystics and Modern Magic (p. 72). Further examples are given in the Appendix.
At his sittings with Dr. and Mrs. Speer many communications were received, giving proofs of the identity of the spirits in the form of names, dates, and places, unknown to the sitters, but afterwards verified.
A band of spirits is said to have been associated with his mediumship. Through them a body of teaching was communicated by means of automatic writing, beginning on March 30, 1873, and continuing to the year 1880. A selection of them is embodied in Spirit Teachings. In his Introduction to this book Stainton Moses writes:
"The subject-matter was always of a pure and elevated character, much of it being of personal application, intended for my own guidance and direction. I may say that throughout the whole of these written communications, extending in unbroken continuity to the year 1880, there is no flippant message, no attempt at jest, no vulgarity or incongruity, no false or misleading statement, so far as I know or could discover; nothing incompatible with the avowed object, again and again repeated, of instruction, enlightenment and guidance by Spirits fitted for the task. judged as I should wish to be judged myself, they were what they pretended to be. Their words were words of sincerity, and of sober, serious purpose."
A detailed account of the various persons communicating, many of them having renowned names, will be found in Mr. A. W. Trethewy's book, The Controls' of Stainton Moses (1923).
Stainton Moses aided in the formation of the Society for Psychical Research in 1882, but resigned from that body in 1886 in disgust at its treatment of the medium William Eglinton. He was the first president of the London Spiritualist Alliance, formed in 1884, a position he retained until his death.
In addition to his books Spirit Identity 1879), Higher Aspects of Spiritualism (1880), Psychography (2nd ed. 1882), and Spirit Teachings (1883), he contributed frequently to the Spiritualist Press as well as to the Saturday Review,Punch, and other high-class journals.
A masterly summary of his mediumship was contributed to the Proceedings of the Society for Psychical Research by Mr. F. W. H. Myers.(12) In an obituary notice of him Mr. Myers writes: "I personally regard his life as one of the most noteworthy lives of our generation, and from few men have I heard at first hand facts comparable in importance for me with those which I heard from him."
(12) Vol. IX, pp. 245-353, and Vol. XI, pp. 24-113.
The various mediums treated in this chapter may be said to cover the different types of mediumship prevalent during this period, but there were many who were almost as well known as those which have been quoted. Thus Mrs. Marshall brought knowledge to many; Mrs. Guppy showed powers which in some directions have never been surpassed; Mrs. Everitt, an amateur, continued throughout a long life to be a centre of psychic force; and Mrs. Mellon, both in England and in Australia, excelled in materializations and in physical phenomena.
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Some Great Modern Mediums
- Arthur Conan Doyle -
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THERE IS always a certain monotony in writing about physical signs of external intelligence, because they take stereotyped forms limited in their nature. They are amply sufficient for their purpose, which is to demonstrate the presence of invisible powers unknown to material science, but both their methods of production and the results lead to endless reiteration. This manifestation in itself, occurring as it does in every country on the globe, should convince anyone who thinks seriously upon the subject that he is in the presence of fixed laws, and that it is not a sporadic succession of miracles, but a real science which is being developed. It is in their ignorant and arrogant contempt of this fact that opponents have sinned. "Ils ne comprennent pas qu'il y a des lois," wrote Madame Bisson, after some fatuous attempt on the part of the doctors of the Sorbonne to produce ectoplasm under conditions which negatived their own experiment. As will be seen by what has gone before, a great physical medium can produce the Direct Voice apart from his own vocal organs, telekinesis, or movement of objects at a distance, raps, or percussions of ectoplasm, levitations, apports, or the bringing of objects from a distance, materializations, either of faces, limbs, or of complete figures, trance talkings and writings, writings within closed slates, and luminous phenomena, which take many forms. All of these manifestations the author has many times seen, and as they have been exhibited to him by the leading mediums of his day, he ventures to vary the form of this history by speaking of the more recent sensitives from his own personal knowledge and observation.
It is understood that some cultivate one gift and some another, while those who can exhibit all round forms of power are not usually so proficient in any one as the man or woman who specializes upon it. You have so much psychic power upon which to draw, and you may turn it all into one deep channel or disperse it over several superficial ones. Now and then some wonder-man appears like D. D. Home, who carries with him the whole range of mediumship - but it is rare.
The greatest trance medium with whom the author is acquainted is Mrs. Osborne Leonard. The outstanding merit of her gift is that it is, as a rule, continuous. It is not broken up by long pauses or irrelevant intervals, but it flows on exactly as if the person alleged to be speaking were actually present. The usual procedure is that Mrs. Leonard, a pleasant, gentle, middle-aged, ladylike woman, sinks into slumber, upon which her voice changes entirely, and what comes through purports to be from her little control, Feda. The control talks in rather broken English in a high voice, with many little intimacies and pleasantries which give the impression of a sweet, amiable and intelligent child. She acts as spokesman for the waiting spirit, but the spirit occasionally breaks in also, which leads to sudden changes from the first person singular to the third, such as: "I am here, Father. He says he wants to speak. I am so well and so happy. He says he finds it so wonderful to be able to talk to you ..." and so on.
At her best, it is a wonderful experience. Upon one occasion the author had received a long series of messages purporting to deal with the future fate of the world, through his wife's hand and voice in his own Home Circle. When he visited Mrs. Leonard, he said no word of this, nor had he at that time spoken of the matter in any public way. Yet he had hardly sat down and arranged the writing-pad upon which he proposed to take notes of what came through, when his son announced his presence, and spoke with hardly a break for an hour. During this long monologue he showed an intimate knowledge of all that had come through in the Home Circle, and also of small details of family life, utterly foreign to the medium. In the whole interview he made no mistake as to fact, and yet many facts were mentioned. A short section of the less personal part of it may be quoted here as a sample:
There is so much false progress of material mechanical kind. That is not progress. If you build a car to go one thousand miles this year, then you build one to go two thousand miles next year. No one is the better for that. We want real progress - to understand the power of mind and spirit and to realize the fact that there is a spirit world.
So much help could be given from our side if only people on the earth would fit themselves to take it, but we cannot force our help on those who are not prepared for it. That is your work, to prepare people for us. Some of them are so hopelessly ignorant, but sow the seed, even if you do not see it coming up.
The clergy are so limited in their ideas and so bound by a system which should be an obsolete one. It is like serving up last week's dinner instead of having a new one. We want fresh spiritual food, not a hash of the old food. We know how wonderful Christ is. We realize His love and His power. He can help both us and you. But He will do so by kindling fresh fires, not by raking always in the old ashes.
That is what we want - the fire of enthusiasm on the two altars of imagination and knowledge. Some people would do away with the imagination, but it is often the gateway to knowledge. The Churches have had the right teaching, but they have not put it to practical use.
One must be able to demonstrate one's spiritual knowledge in a practical form. The plane on which you live is a practical one in which you are expected to put your knowledge and belief into action. On our plane knowledge and faith are action - one thinks a thing and at once puts it into practice, but on earth there are so many who say a thing is right, but never do it. The Church teaches, but does not demonstrate its own teaching. The blackboard is useful at times, you know. That is what you need. You should teach, and then demonstrate upon the blackboard. Thus physical phenomena are really most important. There will be some in this upheaval. It is difficult for us to manifest physically now because the greater bulk of collective thought is against and not for us. But when the upheaval comes, people will be shaken out of their pig-headed, ignorant, antagonistic attitude to us, which will immediately open the way to a fuller demonstration than we have hitherto been able to give.
It is like a wall now that we have to batter against, and we lose ninety per cent of our power in the battering and trying to find a weak spot in this wall of ignorance through which we can creep to you. But many of you are chiselling and hammering from your side to let us through. You have not built the wall, and you are helping us to penetrate it. In a little while you will have so weakened it that it will crumble, and instead of creeping through with difficulty we shall all emerge together in a glorious band. That will be the climax - the meeting of spirit and matter.
If the truth of Spiritualism depended upon Mrs. Leonard's powers alone, the case would be an overwhelming one, since she has seen many hundreds of clients and seldom failed to give complete satisfaction. There are, however, many clairvoyants whose powers are little inferior to those of Mrs. Leonard, and who would perhaps equal her if they showed the same restraint in their use. No fee will ever tempt Mrs. Leonard to take more than two clients in the day, and it is to this, no doubt, that the sustained excellence of her results are due.
Among London clairvoyants whom the author has used, Mr. Vout Peters is entitled to a high place. On one occasion a very remarkable piece of evidence came through him, as is narrated elsewhere.(1) Another excellent medium upon her day is Mrs. Annie Brittain. The author was in the habit of sending mourners to this medium during the wartime, and filed the letters in which they narrated their experience. The result is a very remarkable one. Out of the first hundred cases eighty were quite successful in establishing touch with the object of their inquiry. In some cases the result was overpoweringly evidential, and the amount of comfort given to the inquirers can hardly be exaggerated. The revulsion of feeling when the mourner suddenly finds that death is not silent, but that a still small voice, speaking in very happy accents, can still come back is an overpowering one. One lady wrote that she had fully determined to take her own life, so bleak and empty was existence, but that she left Mrs. Brittain's parlour with renewed hope in her heart. When one hears that such a medium has been dragged up to a police-court, sworn down by ignorant policemen, and condemned by a still more ignorant magistrate, one feels that one is indeed living in the dark ages of the world's history.
(1) The New Revelation, p. 53.
Like Mrs. Leonard, Mrs. Brittain has a kindly little child familiar named Belle. In his extensive researches the author has made the acquaintance of many of these little creatures in different parts of the world, finding the same character, the same voice and the same pleasant ways in all. This similarity would in itself show any reasoning being that some general law was at work. Feda, Belle, Iris, Harmony, and many more, prattle in their high falsetto voices, and the world is the better for their presence and ministrations.
Miss McCreadie is another notable London clairvoyante belonging to the older school, and bringing with her an atmosphere of religion which is sometimes wanting. There are many others, but no notice would be complete without an allusion to the remarkable higher teaching which comes from Johannes and the other controls of Mrs. Hester Dowden, the daughter of the famous Shakespearean scholar. A reference should be made also to Captain Bartlett, whose wonderful writings and drawings enabled Mr. Bligh Bond to expose ruins of two chapels at Glastonbury which were so buried that only the clairvoyant sense could have defined their exact position. Readers of The Gate of Remembrance will understand the full force of this remarkable episode.
Direct Voice phenomena are different from mere clairvoyance and trance-speaking in that the sounds do not appear to come from the medium but externalize themselves often to a distance of several yards, continue to sound when the mouth is filled with water, and even break into two or three voices simultaneously. On these occasions an aluminium trumpet is used to magnify the voice, and also, as some suppose, to form a small dark chamber in which the actual vocal cords used by the spirit can become materialized. It is an interesting fact, and one which has caused much misgiving to those whose experience is limited, that the first sounds usually resemble the voice of the medium. This very soon passes away and the voice either becomes neutral or may closely resemble that of the deceased. It is possible that the reason of this phenomenon is that the ectoplasm from which the phenomena are produced is drawn from him or her, and carries with it some of his or her peculiarities until such time as the outside force gains command. It is well that the sceptic should be patient and await developments, for I have known an ignorant and self-opinionated investigator take for granted that there was fraud through noting the resemblance of voices, and then wreck the whole séance by foolish horseplay, whereas had he waited his doubts would soon have been resolved.
The author has had the experience with Mrs. Wriedt of hearing the Direct Voice, accompanied by raps on the trumpet, in broad daylight, with the medium seated some yards away. This disposes of the idea that the medium in the dark can change her position. It is not uncommon to have two or three spirit voices speaking or singing at the same moment, which is in turn fatal to the theory of ventriloquism. The trumpet, too, which is often decorated with a small spot of luminous paint, may be seen darting about far out of reach of the medium's hands. On one occasion at the house of Mr. Dennis Bradley, the author saw the illuminated trumpet whirling round and tapping on the ceiling as a moth might have done. The medium (Valiantine) was afterwards asked to stand upon his chair, and it was found that with the trumpet in his extended arm he was unable to touch the ceiling. This was witnessed by a circle of eight.
Mrs. Wriedt was born in Detroit some fifty years ago, and is perhaps better known in England than any American medium. The reality of her powers may best be judged by a short description of results. On the occasion of a visit to the author's house in the country she sat with the author, his wife, and his secretary, in a well-lighted room. A hymn was sung, and before the first verse was ended a fifth voice of excellent quality joined in and continued to the end. All three observers were ready to depose that Mrs. Wriedt herself was singing all the time. At the evening sitting a succession of friends came through with every possible sign of their identity. One sitter was approached by her father, recently dead, who began by the hard, dry cough which had appeared in his last illness. He discussed the question of some legacy in a perfectly rational manner. A friend of the author's, a rather irritable Anglo-Indian, manifested, so far as a voice could do so, reproducing exactly the fashion of speech, giving the name, and alluding to facts of his lifetime. Another sitter had a visit from one who claimed to be his grand-aunt. The relationship was denied, but on inquiry at home it was found that he had actually had an aunt of that name who died in his childhood. Telepathy has to be strained very far to cover such cases.
Altogether the author has experimented with at least twenty producers of the Direct Voice, and has been much struck by the difference in the volume of the sound with different mediums. Often it is so faint that it is only with some difficulty that one can distinguish the message. There are few experiences more tensely painful than to strain one's ears and to hear in the darkness the panting, labouring, broken accents beside one, which might mean so much if one could but distinguish them. On the other hand, the author has known what it was to be considerably embarrassed when in the bedroom of a crowded Chicago hotel a voice has broken forth which could only be compared with the roaring of a lion. The medium upon that occasion was a slim young American lad, who could not possibly have produced such a sound with his normal organs. Between these two extremes every gradation of volume and vibration may be encountered.
George Valiantine, who has already been mentioned, would perhaps come second if the author had to make a list of the great Direct Voice mediums with whom he has experimented. He was examined by the committee of theScientific American and turned down on the excuse that an electric apparatus showed that he left his chair whenever the voice sounded. The instance already given by the author, where the trumpet circled outside the reach of the medium, is proof positive that his results certainly do not depend upon his leaving his chair, and their effect depends not only on how the voice is produced, but even more on what the voice says. Those who have read Dennis Bradley's Towards the Stars and his subsequent book narrating the long series of sittings held at Kingston Vale, will realize that no possible explanation will cover Valiantine's mediumship save the plain fact that he has exceptional psychic powers. They vary very much with the conditions, but at their best they stand very high. Like Mrs. Wriedt, he does not go into trance, and yet his condition cannot be called normal. There are semi-trance conditions which await the investigations of the student of the future.
Mr. Valiantine is by profession a manufacturer in a small town in Pennsylvania. He is a quiet, gentle, kindly man, and as he is in the prime of life, a very useful career should still lie before him.
As a materialization medium, Jonson, of Toledo, who afterwards resided in Los Angeles, stands alone, so far as the author's experience carries him. Possibly his wife's name should be bracketed with his, since they work together. The peculiarity of Jonson's work is that he is in full view of the circle, sitting outside the cabinet, while his wife stands near the cabinet and superintends the proceedings. Anyone who desires a very complete account of a Jonson séance will find it in the author's Our Second American Adventure, and his mediumship is also treated very thoroughly by Admiral Usborne Moore.(2) The admiral, who was among the greatest of psychic researchers, sat many times with Jonson, and obtained the co-operation of an ex-chief of the United States Secret Service, who established a watch and found nothing against the medium. When it is remembered that Toledo was at that time a limited town, and that sometimes as many as twenty different personalities manifested in a single sitting, it will be realized that personification presents insuperable difficulties. Upon the occasion of the sitting at which the author was present, a long succession of figures came, one at a time, from a small cabinet. They were old and young, men, women, and children. The light from a red lamp was sufficient to enable a sitter to see the figures clearly but not to distinguish the details of the features. Some of the figures remained out for not less than twenty minutes and conversed freely with the circle, answering all questions put to them. No man can give another a blank cheque for honesty and certify that he not only is honest but always will be. The author can only say that on that particular occasion he was perfectly convinced of the genuine nature of the phenomena, and that he has no reason to doubt it on any other occasion.
(2) Glimpses of the Next State, pp. 195, 322.
Jonson is a powerfully built man, and though he is now verging upon old age his psychic powers are still unimpaired. He is the centre of a circle at Pasadena, near Los Angeles, who meet every week to profit by his remarkable powers. The late Professor Larkin, the astronomer, was a habitué of the circle, and assured the author of his complete belief in the honesty of the mediumship.
Materialization may have been more common in the past than in the present. Those who read such books as Brackett's Materialised Apparitions, or Miss Marryat's There Is No Death, would say so. But in these days complete materialization is very rare. The author was present at an alleged materialization by one Thompson, in New York, but the proceedings carried no conviction, and the man was shortly afterwards arrested for trickery under circumstances which left no doubt as to his guilt.
There are certain mediums who, without specializing in any particular way, can exhibit a wide range of preternatural manifestations. Of all whom the author has encountered he would give precedence for variety and consistency to Miss Ada Besinnet, of Toledo, in America, and to Evan Powell, formerly of Merthyr Tydvil, in Wales. Both are admirable mediums and kindly, good people who are worthy of the wonderful gifts which have been entrusted to them. In the case of Miss Besinnet the manifestations include the Direct Voice, two or more often sounding at the same time. One masculine control, named Dan, has a remarkable male baritone voice, and anyone who has heard it can certainly never doubt that it is independent of the lady's organism. A female voice occasionally joins with Dan to make a most tuneful duet. Remarkable whistling, in which there seems to be no pause for the intake of breath, is another feature of this mediumship. So also is the production of very brilliant lights. These appear to be small solid luminous objects, for the author had on one occasion the curious experience of having one upon his moustache. Had a large firefly settled there the effect would have been much the same. The Direct Voices of Miss Besinnet when they take the form of messages - as apart from the work of the controls - are not strong and are often hardly audible. The most remarkable, however, of all her powers is the appearance of phantom faces which appear in an illuminated patch in front of the sitter. They would seem to be mere masks, as there is no appearance of depth to them. In most cases they represent dim faces, which occasionally bear a resemblance to that of the medium when the health of the lady or the power of the circle is low. When the conditions are good they are utterly dissimilar. Upon two occasions the author has seen faces to which he could absolutely swear, the one being his mother and the other his nephew, Oscar Hornung, a young officer killed in the war. They were as clear-cut and visible as ever in life. On the other hand, there have been evenings when no clear recognition could be obtained, though among the faces were some which could only be described as angelic in their beauty and purity.(3)
(3) Various estimates and experiences of this mediumship will be found in the author's Our American Adventure, pp. 124-132; Admiral Moore's Glimpses of the Next State, pp. 226, 312; and finally Mr. Hewat McKenzie's report, Psychic Science, April, 1922.
On a level with Miss Besinnet is Mr. Evan Powell, with the same variety but not always the same type of powers. Powell's luminous phenomena are equally good. His voice production is better. The author has heard the spirit voices as loud as those of ordinary human talk, and recalls one occasion when three of them were talking simultaneously, one to Lady Cowan, one to Sir James Marchant, and one to Sir Robert McAlpine. Movements of objects are common in the Powell séances, and on one occasion a stand weighing 60 lb. was suspended for some time over the author's head. Evan Powell always insists upon being very securely tied during his séances, which is done, he claims, for his own protection, since he cannot be responsible for his own movements when he is in a trance. This throws an interesting sidelight upon the possible nature of some exposures. There is a good deal of evidence, not only that the medium may unconsciously, or under the influence of suggestion from the audience, put himself into a false position, but that evil forces which are either mischievous or are actively opposed to the good work done by Spiritualism, may obsess the entranced body and cause it to do suspicious things so as to discredit the medium. Some sensible remarks upon this subject, founded upon personal experience, have been made by Professor Haraldur Nielsson, of Iceland, when commenting upon a case where one of the circle committed a perfectly senseless fraud, and a spirit afterwards admitted that it was done by its agency and instigation.(4) On the whole, Evan Powell may be said to have the widest endowment of spiritual gifts of any medium at present in England. He preaches the doctrines of Spiritualism both in his own person and while under control, and he can in himself exhibit nearly the whole range of phenomena. It is a pity that his business as a coal merchant in Devonshire prevents his constant presence in London.
(4) Psychic Science, July, 1925.
Slate-writing mediumship is a remarkable manifestation. It is possessed in a high degree by Mrs. Pruden, of Cincinnati, who has recently visited Great Britain and exhibited her wonderful powers to a number of people. The author has sat with her several times, and has explained the methods in detail. As the passage is a short one and may make the matter clear to the unitiated, it is here transcribed:
It was our good fortune now to come once again into contact with a really great medium in Mrs. Pruden of Cincinnati, who had come to Chicago for my lectures. We had a sitting in the Blackstone Hotel, through the courtesy of her host, Mr. Holmyard, and the results were splendid. She is an elderly, kindly woman with a motherly manner. Her particular gift was slate-writing which I had never examined before.
I had heard that there were trick slates, but she was anxious to use mine and allowed me carefully to examine hers. She makes a dark cabinet by draping the table, and holds the slate under it, while you may hold the other corner of it. Her other hand is free and visible. The slate is double with a little bit of pencil put in between.
After a delay of half an hour the writing began. It was the strangest feeling to hold the slate and to feel the thrill and vibration of the pencil as it worked away inside. We had each written a question on a bit of paper and cast it down, carefully folded, on the ground in the shadow of the drapery, that psychic forces might have correct conditions for their work, which is always interfered with by light.
Presently each of us got an answer to our question upon the slate, and were allowed to pick up our folded papers and see that they had not been opened. The room, I may say, was full of daylight and the medium could not stoop without our seeing it.
I had some business this morning of a partly spiritual, partly material nature with a Dr. Gelbert, a French inventor. I asked in my question if this were wise. The answer on the slate was - "Trust Dr. Gelbert. Kingsley." I had not mentioned Dr. Gelbert's name in my question, nor did Mrs. Pruden know anything of the matter.
My wife got a long message from a dear friend, signed with her name. The name was a true signature. Altogether it was a most utterly convincing demonstration. Sharp, clear raps upon the table joined continually in our conversation.(5)
(5) Our American Adventure, pp. 144-145.
The general method and result is the same as that used by Mr. Pierre Keeler, of the United States. The author has not been able to arrange a sitting with this medium, but a friend who did so had results which put the truth of the phenomena beyond all question. In his case he received answers to questions placed inside scaled envelopes, so that the favourite explanation, that the medium in some way sees the slips of paper, is ruled out. Anyone who has sat with Mrs. Pruden will know, however, that she never stoops and that the slips of paper lie at the feet of the sitter.
A remarkable form of mediumship is crystal gazing, where the pictures are actually visible to the eye of the sitter. The author has only once encountered this, under the mediumship of a lady from Yorkshire. The pictures were clear-cut and definite, and succeeded each other with an interval of fog. They did not appear to be relevant to any past or future event. but consisted of small views, dim faces, and other subjects of the kind.
Such are a few of the varied forms of spirit power which have been given to us as an antidote to materialism. The highest forms of all are not physical but are to be found in the inspired writings of such men as Davis, Stainton Moses, or Vale Owen. It cannot be too often repeated that the mere fact that a message comes to us in preternatural fashion is no guarantee that it is either high or true. The self-deluded, pompous person, the shallow reasoner, and the deliberate deceiver all exist upon the invisible side of life, and all may get their worthless communications transmitted through uncritical agents. Each must be scanned and weighed, and much must be neglected, while the residue is worthy of our most respectful attention. But even the best can never be final and is often amended, as in the case of Stainton Moses, when he had reached the Other Side. That great teacher admitted through Mrs. Piper that there were points upon which he had been ill-informed.
The mediums mentioned have been chosen as types of their various classes, but there are many others who deserve to be recorded in detail if there were space. The author has sat several times with Sloan and with Phoenix, of Glasgow, both of whom have remarkable powers which cover almost the whole range of the spiritual gifts, and both are, or were, most unworldly men with a saintly disregard of the things of this life. Mrs. Falconer, of Edinburgh, is also a trance medium of considerable power. Of the earlier generation, the author has experienced the mediumship of Husk and of Craddock, both of whom had their strong hours and their weak ones. Mrs. Susanna Harris has also afforded good evidence upon physical lines, as has Mrs. Wagner, of Los Angeles, while among amateurs John Ticknor, of New York, and Mr. Nugent, of Belfast, are in the very first flight of trance mediumship.
In connexion with John Ticknor the author may quote an experiment which he made and reported in the Proceedings of the American Society for Psychical Research, a body which has been held back in the past by non-conductors almost as much as its parent in England. In this instance the author took a careful record of the pulse-beat when Mr. Ticknor was normal, when he was controlled by Colonel Lee, one of his spirit guides, and when he was under the influence of Black Hawk, a Red Indian control. The respective figures were 82, 100 and 118.
Mrs. Roberts Johnson is another medium who is unequal in her results, but who has at her best a very remarkable power with the Direct Voice. The religious element is wanting at her sittings, and the jocose North Country youths who come through create an atmosphere which amuses the sitters, but which may repel those who approach the subject with feelings of solemnity. The deep Scottish voice of the Glasgow control, David Duguid, a famous medium himself in his lifetime, is beyond all imitation by the throat of a woman, and his remarks are full of dignity and wisdom. The Rev. Dr. Lamond has assured me that Duguid at one of these sittings reminded him of an incident which had occurred between them in life - a sufficient proof of the reality of the individual.
There is no more curious and dramatic phase of psychic phenomenon than the apport. It is so startling that it is difficult to persuade the sceptic as to its possibility, and even the Spiritualist can hardly credit it until examples actually come his way. The author's first introduction to occult knowledge was due largely to the late General Drayson, who at that time - nearly forty years ago - was receiving through an amateur medium a constant succession of apports of the most curious description - Indian lamps, amulets, fresh fruit, and other things. So amazing a phenomenon, and one so easily simulated, was too much for a beginner, and it retarded rather than helped progress. Since then, however, the author has met the editor of a well-known paper who used the same medium after General Drayson's death, and he continued, under rigid conditions, to get similar apports. The author has been forced, therefore, to reconsider his view and to believe that he has underrated both the honesty of the medium and the intelligence of her sitter.
Mr. Bailey, of Melbourne, appears to be a very remarkable apport medium, and the author has no confidence in his alleged exposure at Grenoble. Bailey's own account is that he was the victim of a religious conspiracy, and in view of his long record of success it is more probable than that he should, in some mysterious way, have smuggled a live bird into a séance room in which he knew that he would be stripped and examined. The explanation of the Psychic Researchers, that the bird was concealed in his intestines, is a supreme example of the absurdities which incredulity can produce. The author had one experience of an apport with Bailey which it is surely impossible to explain away. It was thus described:
We then placed Mr. Bailey in the corner of the room, lowered the lights without turning them out, and waited. Almost at once he breathed very heavily, as one in a trance, and soon said something in a foreign tongue which was unintelligible to me. One of our friends, Mr. Cochrane, recognized it as Indian, and at once answered, a few sentences being interchanged. In English the voice then said that he was a Hindu control who was used to bring apports for the medium, and that he would, he hoped, be able to bring one for us. "Here it is," he said, a moment later, and the medium's hand was extended with something in it. The light was turned full on and we found it was a very perfect bird's nest, beautifully constructed of some very fine fibre mixed with moss. It stood about two inches high and had no sign of any flattening which would have come with concealment. The size would be nearly three inches across. In it lay a small egg, white, with tiny brown speckles. The medium, or rather the Hindu control acting through the medium, placed the egg on his palm and broke it, some fine albumen squirting out. There was no trace of yolk. "We are not allowed to interfere with life," said he. "If it had been fertilized we could not have taken it." These words were said before he broke it, so that he was aware of the condition of the egg, which certainly seems remarkable.
"Where did it come from?" I asked.
"From India."
"What bird is it?"
"They call it the Jungle Sparrow."
The nest remained in my possession and I spent a morning with Mr. Chubb, of the local museum, to ascertain if it was really the nest of such a bird. It seemed too small for an Indian Sparrow, and yet we could not match either nest or egg among the Australian types. Some of Mr. Bailey's other nests and eggs have been actually identified. Surely it is a fair argument that while it is conceivable that such birds might be imported and purchased here, it is really an insult to one's reason to suppose that nests with fresh eggs in them could also be in the market. Therefore, I can only support the far more extended experience and elaborate tests of Dr. MacCarthy of Sydney, and affirm that I believe Mr. Charles Bailey to be upon occasion a true medium, with a very remarkable gift for apports.
It is only right to state that when I returned to London I took one of Bailey's Assyrian tablets to the British Museum, and that it was pronounced to be a forgery. Upon further inquiry it proved that these forgeries are made by certain Jews in a suburb of Bagdad - and, so far as is known, only there. Therefore the matter is not much farther advanced. To the transporting agency it is at least possible that the forgery, steeped in recent human magnetism, is more capable of being handled than the original taken from a mound. Bailey has produced at least a hundred of these things, and no Custom House officer has deposed how they could have entered the country. On the other hand, Bailey told me clearly that the tablets had been passed by the British Museum, so that I fear I cannot acquit him of tampering with truth - and just there lies the great difficulty of deciding upon his case. But one has always to remember that physical mediumship has no connexion one way or the other with personal character, any more than the gift of poetry.(6)
(6) The Wanderings of a Spiritualist, pp. 103-105.
It is forgotten by those critics who are continually quoting Bailey's exposure,(7) that immediately before the Grenoble experience he had undergone a long series of tests at Milan, in the course of which the investigators took the extreme and unjustifiable course of watching the medium secretly when in his own bedroom. The committee, which consisted of nine business men and doctors, could find no flaw in seventeen sittings, even when the medium was put in a sack. These sittings lasted from February to April in 1904, and have been fully reported by Professor Marzorati. In view of their success, far too much has been made of the subsequent accusation in France. If the same analysis and scepticism were shown towards "exposures" as towards phenomena, public opinion would be more justly directed.
(7) Annals of Psychical Science, Vol. IX.
The phenomenon of apports seems so incomprehensible to our minds, that the author on one occasion asked a spirit control whether he could say anything which would throw a light upon it. The answer was: "It involves some factors which are beyond your human science and which could not be made clear to you. At the same time you may take as a rough analogy the case of water which is turned into steam. Then this steam, which is invisible, may be conducted elsewhere to be reassembled as visible water." This is, as stated, an analogy rather than an explanation, but it seems very apt none the less. It should be added, as mentioned in the quotation, that not only Mr. Stanford, of Melbourne, but also Dr. MacCarthy, one of the leading medical men of Sydney, carried out a long series of experiments with Bailey, and were convinced of his genuine powers.
The mediums quoted by no means exhaust the list of those with whom the author has had opportunities of experimenting, and he cannot leave the subject without alluding to the ectoplasm of Eva, which he has held between his fingers, or the brilliant luminosities of Frau Silbert which he has seen shooting like a dazzling crown out of her head. Enough has been said, he hopes, to show that the succession of great mediums is not extinct for anyone who is earnest in his search, and also to assure the reader that these pages are written by one who has spared no pains to gain practical knowledge of that which he studies. As to the charge of credulity which is invariably directed by the unreceptive against anyone who forms a positive opinion upon this subject, the author can solemnly aver that in the course of his long career as an investigator he cannot recall one single case where it was clearly shown that he had been mistaken upon any serious point, or had given a certificate of honesty to a performance which was afterwards clearly proved to be dishonest. A man who is credulous does not take twenty years of reading and experiment before he comes to his fixed conclusions.
No account of physical mediumship would be complete which did not allude to the remarkable results obtained by "Margery," the name adopted for public purposes by Mrs. Crandon, the beautiful and gifted wife of one of the first surgeons in Boston. This lady showed psychic powers some years ago, and the author was instrumental in calling the attention of the Scientific American Committee to her case. By doing so he most unwillingly exposed her to much trouble and worry, which were borne with extraordinary patience by her husband and herself. It was difficult to say which was the more annoying: Houdini the conjurer, with his preposterous and ignorant theories of fraud, or such "scientific" sitters as Professor McDougall, of Harvard, who, after fifty sittings and signing as many papers at the end of each sitting to endorse the wonders recorded, was still unable to give any definite judgment, and contented himself with vague innuendoes. The matter was not mended by the interposition of Mr. E. J. Dingwall of the London S.P.R., who proclaimed the truth of the mediumship in enthusiastic private letters, but denied his conviction at public meetings. These so-called "experts" came out of the matter with little credit, but more than two hundred common-sense sitters had wit enough and honesty enough to testify truly as to that which occurred before their eyes. The author may add that he has himself sat with Mrs. Crandon and has satisfied himself, so far as one sitting could do so, as to the truth and range of her powers.
The control in this instance professes to be Walter, the lady's dead brother, and he exhibits a very marked individuality with a strong sense of humour and considerable command of racy vernacular. The voice production is direct, in a male voice, which seems to operate some few inches in front of the medium's forehead. The powers have been progressive, their range continually widening, until now they have reached almost the full compass of mediumship. The ringing of electric bells without contact has been done ad nauseam, until one would imagine that no one, save a stone-deaf man or a scientific expert, could have any doubt about it. Movement of objects at a distance, spirit lights, raising of tables, apports, and finally the clear production of ectoplasm in a good red light, have succeeded each other. The patient work of Dr. and Mrs. Crandon will surely be rewarded, and their names will live in the history of psychic science, and so in a very different category will those of their traducers.
Of all forms of mediumship the highest and most valuable, when it can be relied upon, is that which is called automatic writing, since in this, if the form be pure, we seem to have found a direct method of obtaining teaching from the Beyond. Unhappily, it is a method which lends itself very readily to self-deception, since it is certain that the subconscious mind of man has many powers with which we are as yet imperfectly acquainted. It is impossible ever to accept any automatic script whole-heartedly as a hundred per cent statement of truth from the Beyond. The stained glass will still tint the light which passes through it, and our human organism will never be crystal clear. The verity of any particular specimen of such writing must depend not upon mere assertion, but upon corroborative details and the general dissimilarity from the mind of the writer, and similarity to that of the alleged inspirer. When, for example, in the case of the late Oscar Wilde, you get long communications which are not only characteristic of his style, but which contain constant allusions to obscure episodes in his own life and which finally are written in his own handwriting, it must be admitted that the evidence is overpoweringly strong. There is a great outpouring of such scripts at present in all the English-speaking countries. They are good, bad, and indifferent, but the good contain much matter which bears every trace of inspiration. The Christian or the Jew may well ask himself why parts of the Old Testament should admittedly have been written in this fashion, and yet its modern examples be treated with contempt. "And there came a writing to him from Elijah the prophet, saying," etc. (2 Chronicles xxi. 12) is one of several allusions which show the ancient use of this particular form of spirit communion.
Of all the examples of recent years there is none which can compare in fullness and dignity with the writings of the Rev. George Vale Owen, whose great script, The Life Beyond the Veil, may be as permanent an influence as that of Swedenborg. It is an interesting point, elaborated by Dr. A. J. Wood, that even in most subtle and complex points there is a close resemblance between the work of these two seers, and yet it is certain that Vale Owen is very slightly acquainted with the writings of the great Swedish teacher. George Vale Owen is so outstanding a figure in the history of modern Spiritualism that some short note upon him may not be out of place. He was born in Birmingham in 1869 and was educated at the Midland Institute and Queen's College, Birmingham. After curacies at Seaforth, Fairfield, and the low Scotland Road division of Liverpool, where he had a large experience among the poor, he became vicar of Orford, near Warrington, where his energy has been instrumental in erecting a new church. Here he remained for twenty years working in his parish which deeply appreciated his ministrations. Some psychic manifestations came his way, and finally he found himself impelled to exercise his own latent power of inspired writing, the script purporting to come in the first instance from his mother, but being continued by certain high spirits or angels who had come in her train. The whole constitutes an account of life after death, and a body of philosophy and advice from unseen sources, which seems to the author to bear every internal sign of a high origin. The narrative is dignified and lofty, expressed in slightly archaic English which gives it a curious flavour of its own.
Some extracts from this script appeared in various papers, attracting the more notice as being from the pen of a vicar of the Established Church. The manuscript was finally brought to the notice of the late Lord Northcliffe, who was much impressed by it and also by the self-denial of the writer, who refused to take any remuneration for its publication. This followed weekly in Lord Northcliffe's Sunday paper, the Weekly Dispatch, and nothing has ever occurred which has brought the highest teachings of Spiritualism so directly to the masses. It was shown incidentally that the policy of the Press in the past had been not only ignorant and unjust, but actually mistaken from the low point of view of self-interest, for the circulation of the Dispatch increased greatly during the year that it published the script. Such doings were, however, highly offensive to a very conservative bishop, and Mr. Vale Owen found himself, like all religious reformers, an object of dislike, and suffered veiled persecution from his Church superiors. With this force pushing him, and the pull in front of the whole Spiritualist community, he bravely abandoned his living and cast himself and his family on the mercy of whatever Providence might please to direct, his brave wife entirely sympathizing with him in a step which was no light matter for a couple who were no longer young. After a short lecturing tour in America and another in England, Mr. Vale Owen is at present presiding over a Spiritualist congregation in London, where the magnetism of his presence draws considerable audiences. In an excellent pen-portrait, Mr. David Gow has said of Vale Owen:
The tall, thin figure of the minister, his pale, ascetic face lit by large eyes, luminous with tenderness and humour, his modest bearing, his quiet words charged with the magnetism of sympathy, all these revealed in full measure what manner of man he is. They disclosed a soul of rare devotion kept sane and sweet by a kindly, humorous sense and a practical outlook on the world. He seemed to be charged more with the spirit of Erasmus or of Melanchthon than of the bluff Luther. Perhaps the Church needs no Luthers to-day.
If the author has included this short notice under the head of personal experience, it is because he has been honoured by the close friendship of Mr. Vale Owen for some years, and has been in a position to study and endorse the reality of his psychic powers.
The author would add that he has succeeded in getting the independent Direct Voice sitting alone with his wife. The voice was a deep, male one, coming some feet above our heads, and uttering only a short but very audible greeting. It is hoped that with further development consistent results may be obtained. For years the author has, in his own domestic circle, obtained inspired messages through the hand and voice of his wife, which have been of the most lofty and often of the most evidential nature. These are, however, too personal and intimate to be discussed in a general survey of the subject.
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Spiritualism and the First World War
- Arthur Conan Doyle -
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MANY PEOPLE had never heard of Spiritualism until the period that began in 1914, when into so many homes the Angel of Death entered suddenly. The opponents of Spiritualism have found it convenient to regard this world upheaval as being the chief cause of the widening interest in psychical research. It has been said, too, by these unscrupulous opponents that the author's advocacy of the subject, as well as that of his distinguished friend, Sir Oliver Lodge, was due to the fact that each of them had a son killed in the war, the inference being that grief had lessened their critical faculties and made them believe what in more normal times they would not have believed. The author has many times refuted this clumsy lie, and pointed out the fact that his investigation dates back as far as 1886. Sir Oliver Lodge, for his part, says:[1]
[1] "Raymond," p. 374.
It must not be supposed that my outlook has changed appreciably since the event, and the particular experiences related in the foregoing pages; my conclusion has been gradually forming itself for years, though, undoubtedly, it is based on experience of the same sort of thing. But this event has strengthened and liberated my testimony. It can now be associated with a private experience of my own, instead of with the private experiences of others. So long as one was dependent on evidence connected, even indirectly connected, with the bereavement of others, one had to be reticent and cautious, and in some cases silent. Only by special permission could any portion of the facts be reproduced; and that permission might in important cases be withheld. My own deductions were the same then as they are now, but the facts are now my own.
While it is true that Spiritualism counted its believers in millions before the war, there is no doubt that the subject was not understood by the world at large, and hardly recognized as having an existence. The war changed all that. The deaths occurring in almost every family in the land brought a sudden and concentrated interest in the life after death. People not only asked the question, "If a man die shall he live again?" but they eagerly sought to know if communication was possible with the dear ones they had lost. They sought for "the touch of a vanished hand, and the sound of a voice that is still." Not only did thousands investigate for themselves, but, as in the early history of the movement, the first opening was often made by those who had passed on. The newspaper Press was not able to resist the pressure of public opinion, and much publicity was given to stories of soldiers' return, and generally to the life after death.
In this chapter only brief reference can be made to the different ways in which the spiritual world intermingled with the various phases of the war. The conflict itself was predicted over and over again; dead soldiers showed themselves in their old homes, and also gave warnings of danger to their comrades on the battlefield; they impressed their images on the photographic plate; solitary figures and legendary hosts, not of this world, were seen in the war area; indeed, over the whole scene there was from time to time a strong atmosphere of other-world presence and activity.
If for a moment the author may strike a personal note he would say that, while his own loss had no effect upon his views, the sight of a world which was distraught with sorrow, and which was eagerly asking for help and knowledge, did certainly affect his mind and cause him to understand that these psychic studies, which he had so long pursued, were of immense practical importance and could no longer be regarded as a mere intellectual hobby or fascinating pursuit of a novel research. Evidence of the presence of the dead appeared in his own household, and the relief afforded by posthumous messages taught him how great a solace it would be to a tortured world if it could share in the knowledge which had become clear to himself. It was this realization which, from early in 1916, caused him and his wife to devote themselves largely to this subject, to lecture upon it in many countries, and to travel to Australia, New Zealand, America, and Canada upon missions of instruction. Indeed, this history of the subject may be said to derive from the same impulse which first caused him to throw himself wholeheartedly into the cause. This work may well fill a very small space in any general history, but it becomes apposite in a chapter dealing with the war, since it was the atmosphere of war in which it was engendered and grew.
Prophecy is one of the spiritual gifts, and any clear proof of its existence points to psychic powers outside our usual knowledge. In the case of the war, many could, of course, by normal means and the use of their own reason, foresee that the situation in the world had become so top-heavy with militarism that equilibrium could not be sustained. But some of the prophecies appear to be so distinct and detailed that they are beyond the power of mere reason and foresight.[2]
[2] Reference to some of these will be found in the following publications: "Prophecies and Omens of the Great War," by Ralph Shirley, "The War and the Prophets," by Herbert Thurston, and "War Prophecies," by F. C. S. Schiller (SPR Journal, June, 1916).
The general fact of a great world catastrophe, and England's* share in it, is thus spoken of in a spirit communication received by the Oxley Circle in Manchester and published in 1885:[3]
* Throughout this article Doyle and other authors mistakenly refer to Great Britain as England.
[3] "Angelic Revelations," Vol. V, pp. 170-171.
For twice seven years - from the period already noted to you - the influences that are brought to bear against the British Nation will be successful; and after that time comes a fearful contest, a mighty struggle, a terrible bloodshed - according to human modes of expression, a dethronement of kings, an overthrow of Powers, great riot and disturbance; and still greater commotion amongst the masses concerning wealth and its possession. In using these words I speak according to human apprehension.
The most important question is - shall Britain for ever be lost? We see the prophecies of many, and the attitude of many Representatives upon the outer plane, and we see more clearly than many upon the Earth give us credit for, that amongst the latter-named there are those who are lovers of gold more than the interior principle which that gold represents.
Unless at the coming crisis the Great Power intervenes, that is, the Grand Operating Power of which I have spoken before, and in calm dignity flows forth and issues the mandate - Peace, be still! - the prophecy of some, that England shall sink in the depths for ever, will be fulfilled. Like the specific atoms of life who compose the State called England, who must sink for a time in order that they may rise again, even so must the Nation sink, and that to a great depth for a season; because she is immersed in the love of what is false, and has not yet acquired the intelligence that will act as a powerful lever to raise her up to her own dignity. Will she, like a drowning man going down for the third and last time, go down and be lost for ever? Once in the grand whole of the Mighty One, so she must continue an integral part. There is a kindly hand that will be stretched forth to save her, and bear her up from the billows of the self-hood that would otherwise engulf her. With an energy that is irrepressible, that power says - England once, England for ever! But not in the same state will that continuance be. She must and will sink the lower, in order that she may rise the higher. The how, why, and in what manner, and by what treatment we shall use to bring about her safety and serenity, I shall speak of further on; but, here I affirm, that in order to save her, England must be drained of her best blood.
For particulars of M. Sonrel's famous prophecy in 1868 of the war of 1870, and his less direct prophecy of that of 1914, readers are referred to Professor Charles Richet's book, "Thirty Years of Psychical Research" (pp. 387-9). The essential part of the latter prophecy is expressed as follows:
Wait now, wait... years pass. It is a vast war. What bloodshed! God! What bloodshed! Oh, France, oh, my country, thou art saved! Thou art on the Rhine!
The prophecy was uttered in 1868, but was not put on record by Dr. Tardieu until April, 1914.
The author has previously referred[4] to the prophecy given in Sydney, Australia, by the well-known medium, Mrs. Foster Turner, but it will bear repeating. At a Sunday meeting in February, 1914, at the Little Theatre, Castlereagh Street, before an audience of nearly a thousand people, in a trance-address in which Mr. W. T. Stead purported to be the influence, she said, as reported in notes taken on the occasion of her address:
[4] "The Wanderings of a Spiritualist" (1921), p. 260.
Now, although there is not at present a whisper of a great European War at hand, yet I want to warn you that before this year 1914 has run its course, Europe will be deluged in blood. Great Britain, our beloved nation, will be drawn into the most awful war the world has ever known. Germany will be the great antagonist, and will draw other nations in her train. Austria will totter to its ruin. Kings and kingdoms will fall. Millions of precious lives will be slaughtered, but Britain will finally triumph and emerge victorious.
The date of the ending of the Great War was given correctly in "Private Dowding," by W. T. P (Major W. Tudor Pole), who calls his book "A Plain Record of the After-Death Experiences of a Soldier killed in Battle." In this book, which was first published in London in 1917, we find (p. 99) a communication which reads:
Messenger: In Europe there will be three great federations of states. These federations will come to birth naturally and without bloodshed, but Armageddon must first be fought out.
W. T. P.: How long will this take?
Messenger: I am not a very high being, and to me are not revealed details of all these wonderful happenings. So far as I am allowed to see, peace will be re-established during 1919, and world-federations will come into being during the following seven years. Although actual fighting may end in 1918, it will take many years to bring poise and peace into actual and permanent being.
In the list of prophecies, that of Mrs. Piper, the famous trance-medium of Boston. U.S.A., deserves a place, though it may be considered by some to have an element of vagueness. It occurred about 1898 at a sitting with Dr.Richard Hodgson, who was so prominently associated with the English and American Societies for Psychical Research.
Never since the days of Melchizedek has the earthly world been so susceptible to the influence of spirit. It will in the next century be astonishingly perceptible to the minds of men. I will also make a statement which you will surely see verified. Before the clear revelation of spirit communication, there will be a terrible war in different parts of the world. This will precede much clear communication. The entire world must be purified and cleansed before mortal man can see, through his spiritual vision, his friends on this side, and it will take just this line of action to bring about a state of perfection. Friend, kindly think on this.[5]
[5] Quoted in Light, 1914, p. 349.
Mr. J. G. Piddington, in the "Proceedings" of the Society for Psychical Research,[6] speaks at length of the war predictions contained in various automatic scripts, particularly in those of Mrs. Alfred Lyttelton. In his summing up he says:
[6] SPR, Vol. XXXIII (March, 1923).
The scripts in general terms predicted the War; so did many people. Some half-dozen scripts written between July 9 and 21, 1914, predicted that the War was close at hand; so also, and earlier, had Sir Cecil Spring-Rice. The scripts predict that the War will eventually lead to a great improvement in international relations and social conditions; so, too, tens of thousands of ordinary citizens throughout the British Empire believed or hoped that the Great War was, as the phrase went, "a war to end war."
But this last parallel between the predictions in the scripts and the beliefs or aspirations that declared themselves with such strange ubiquity and intensity when war broke out, is in truth only a superficial parallel; for whereas the wave of idealism that swept over the Empire followed, or at best synchronized with, the beginning of the War, for many years before August, 1914, the scripts had repeatedly combined predictions of a Utopia with predictions of war, and had combined them in such a manner as to imply that the one is to be the outcome of the other. I know of no parallel to that. The writers, the soldiers, the diplomatists, and the politicians who forewarned us of the War, preached its dangers and its horrors, but they did not tell us that this perilous and horrible tragedy would yet prove to be the birth-throes of a happier world. Nor did the propagandists of Hague Conferences and other schemes for allaying international rivalries warn us that a world-war must precede the attainment of their desires. All alike predicted or feared a coming chaos; the scripts alone, so far as I know, spoke a hope for the world in the coming wars, and hailed the approaching chaos as the prelude to a new kosmos.
The predictions of the War in the scripts cannot be separated from the predictions of an eventual Utopia. The scripts do not say, "There will be a war," stop there, and then start afresh and say, "There will be a Utopia." They clearly imply that the Utopia will result from the War. Yet it cannot be said that the two component parts of the whole prophecy stand or fall together, because the predictions of war have been fulfilled; but the fulfilment or the failure of the Utopian predictions must eventually influence opinion as to the source of the war predictions. Should the Utopia foreshadowed in the scripts be translated into fact, it would be very difficult to attribute the prediction of it as an outcome of the War to ordinary human prescience, and a strong case would arise for admitting the claim made in the scripts, and for giving the credit of the prediction to discarnate beings. And if the Utopian predictions were held to be the work of discarnate minds, in all probability the predictions of the War, which are so closely bound up with them, would be assigned to the same source.
There are very many other prophecies which have been more or less successful. A perusal of them, however, cannot fail to impress the student with the conviction that the sense of time is the least accurate of spiritual details. Very often where the facts are right the dates are hopelessly at fault.
The most exact of all the prophecies concerning the War seems to have been that of Sophie, a Greek young woman who, having been hypnotized by Dr. Antoniou of Athens, delivered her oracles vocally in a state of trance. The date was June 6, 1914. She not only predicted the Great War and who the parties would be, but gave a great deal of detail such as the neutrality of Italy at the beginning, her subsequent alliance with the Entente, the action of Greece, the place of the final battle on the Vardar, and so forth. It is interesting, however, to note that she made certain errors which tend to show that the position of the Fatalist is not secure, and that there is at least a broad margin which can be affected by human will and energy.[7]
[7] Revue Métapsychique, December, 1925, pp. 380,390.
There is much testimony regarding the occurrence of what may be called spirit intervention during the war. Captain W. E. Newcome has related the following:[8]
[8] Pearson's Magazine, August, 1919, pp. 190-91.
It was in September, 1916, that the 2nd Sufflolks left Loos to go up into the northern sector of Albert. I accompanied them, and whilst in the front line trenches of that sector I, with others, witnessed one of the most remarkable occurrences of the war.
About the end of October, up to November 5th, we were actually holding that part of the line with very few troops. On November 1st the Germans made a very determined attack, doing their utmost to break through. I had occasion to go down to the reserve line, and during my absence the German attack began.
I hurried back to my company with all speed, and arrived in time to give a helping hand in throwing the enemy back to his own line. He never gained a footing in our trenches. The assault was sharp and short, and we had settled down to watch and wait again for his next attack.
We had not long to wait, for we soon saw Germans again coming over No Man's Land in massed waves; but before they reached our wire a white, spiritual figure of a soldier rose from a shell-hole, or out of the ground about one hundred yards on our left, just in front of our wire and between the first line of Germans and ourselves. The spectral figure then slowly walked along our front for a distance of about one thousand yards. Its outline suggested to my mind that of an old pre-war officer, for it appeared to be in a shell coat, with field-service cap on its head. It looked, first, across at the oncoming Germans, then turned its head away and commenced to walk slowly outside our wire along the sector that we were holding.
Our SOS signal had been answered by our artillery. Shells and bullets were whistling across No Man's Land... but none in anyway impeded the spectre's progress. It steadily marched from the left of us till it got to the extreme right of the sector, then it turned its face right full on to us. It seemed to look up and down our trench, and as each Véry light rose it stood out more prominently.
After a brief survey of us it turned sharply to the right and made a bee-line for the German trenches. The Germans scattered back... and no more was seen of them that night.
The Angels of Mons seemed to be the first thought of the men; then some said it looked like Lord Kitchener, and others said its face, when turned full on to us, was not unlike Lord Roberts. I know that it gave me personally a great shock, and for some time it was the talk of the company.
Its appearance can be vouched for by sergeants and men of my section.
In the same article in Pearson's Magazine the story is told of Mr. William M. Speight, who had lost a brother officer, and his best friend, in the Ypres salient in December, 1915, seeing this officer come to his dug-out the same night. The next evening Mr. Speight invited another officer to come to the dugout in order to confirm him should the vision reappear. The dead officer came once more and, after pointing to a spot on the floor of the dug-out, vanished. A hole was dug at the indicated spot, and at a depth of three feet there was discovered a narrow tunnel excavated by the Germans, with fuses and mines timed to explode thirteen hours later. By the discovery of this mine the lives of a number of men were saved.
Mrs. E. A. Cannock, a well-known London clairvoyant, described[9] at a Spiritualist meeting how a number of deceased soldiers adopted a novel and convincing method of making known their identity. The soldiers (as seen in her clairvoyant vision) advanced in single file up the aisle, led by a young lieutenant. Each man bore on his chest what appeared to be a large placard on which was written his name and the place where he had lived on earth. Mrs. Cannock was able to read these names and descriptions, and they were all identified by various members of the audience. A curious feature was that as each name was recognized the spirit form faded away, thus making way for the one who was following.
[9] Light, 1919, p. 215.
As a type of other reports of a similar nature we may quote a case of what is described as "Telepathy from the Battle-front." On November 4, 1914, Mrs. Fussey, of Wimbledon, whose son "Tab" was serving in France with the 9th Lancers, was sitting at home when she felt in her arm the sharp sting of a wound. She jumped up and cried out, "How it smarts!" and rubbed the place. Her husband also attended to her arm, but could find no trace of anything wrong with it. Mrs. Fussey continued to suffer pain and exclaimed: "Tab is wounded in the arm. I know it." The following Monday a letter arrived from Private Fussey, saying that he had been shot in the arm and was in hospital.[10] The case coincides with the recorded experiences of many psychics who by some unknown law of sympathy have suffered shocks simultaneously with accidents occurring to friends, and sometimes strangers, at a distance.
[10] Light, 1914, p. 595.
In a number of cases dead soldiers have manifested themselves through psychic photography. One of the most remarkable instances occurred in London on Armistice Day, November 11, 1922, when the medium, Mrs. Deane, in the presence of Miss Estelle Stead, took a photograph of the crowd in Whitehall, in the neighbourhood of the Cenotaph. It was during the Two Minutes Silence, and on the photograph there is to be seen a broad circle of light, in the midst of which are two or three dozen heads, many of them those of soldiers, who were subsequently recognized. These photographs have been repeated on each succeeding year, and though the usual reckless and malicious attacks have been made upon the medium and her work, those who had the best opportunity of checking it have no doubt of the supernormal character of these pictures.
We must content ourselves with one more case as typical of many hundreds of results. Mr. R. S. Hipwood, 174, Cleveland Road, Sunderland, writes:[11]
[11] "The Case for Spirit Photography," by Sir A. Conan Doyle, p. 108.
We lost our only son in France, August 27, 1918. Being a good amateur photographer I was curious about the photos that had been taken by the Crewe Circle. We took our own plate with us, and I put the plate in the dark slide myself and put my name on it. We exposed two plates in the camera and got a well-recognized photo. Even my nine-year-old grandson could tell who the extra was, without anyone saying anything to him. Having a thorough knowledge of photography, I can vouch for the veracity of the photograph in every particular. I claim the print which I send you to be an ordinary photograph of myself and Mrs. Hipwood, with the extra of my son, R. W. Hipwood, 13th Welsh Regiment, killed in France in the great advance in August, 1918. I tender to our friends at Crewe our unbounded confidence in their work.
Of the many cases recorded of the return of dead soldiers, the following stands out because the particulars were received from two independent sources. It is related[12] by Mr. W. T. Waters, of Tunbridge Wells, who says that he is only a novice in the study of Spiritualism.
[12] Light (December 20, 1919), p. 407.
In July last I had a sitting with Mr. J. J. Vango, in the course of which the control suddenly told me that there was standing by me a young soldier who was most anxious that I should take a message to his mother and sister who live in this town. I replied that I did not know any soldier near to me who had passed over. However, the lad would not be put off, and as my own friends seemed to stand aside to enable him to speak, I promised to endeavour to carry out his wishes.
At once came an exact description which enabled me instantly to recognize in this soldier lad the son of an acquaintance of my family. He told me certain things by which I was made doubly certain that it was he and no other, and he then gave me his message of comfort and assurance to his mother and sister (his father had died when he was a baby), who, for over two years, had been uncertain as to his fate, as he had been posted as "missing." He described how he had been badly wounded and captured by the Germans in a retreat, and that he had died about a week afterwards, and he implored me to tell his dear ones that he was often with them, and that the only bar to his complete happiness was the witnessing of his mother's great grief and his inability to make himself known.
I fully intended to keep my promise, but knowing that the lad's people favoured the High Church party and would most likely be absolutely sceptical, I was puzzled how to convey the message, as I felt they would only think that my own loss had affected my brain. I ventured to approach his aunt, but what I told her only called forth the remark: "It cannot be," and I therefore decided to await an opportunity of speaking to his mother direct.
Before this looked-for opportunity came, a young lady of this town, having lost her mother about two years ago, and hearing from my daughter that I was investigating these matters, called to see me, and I lent her my books. One of these books is "Rupert Lives," with which she was particularly struck, and she eventually arranged a sitting with Miss McCreadie, through whom she received such convincing testimony that she is now a firm believer. During this sitting, the soldier boy who came to me came to her also. He repeated the same description that I had received, mentioned in addition his name - Charlie - and begged her to give a message to his mother and sister - the selfsame message which I had failed to give. So anxious was he in the matter, that at the close of the sitting he came again and implored her not to fail him.
Now, these events happened at different dates - July and September - the same message exactly being given through different mediums to different persons, and yet people tell us it is all a myth and that mediums simply read our thoughts.
When my friend told me of her experience I at once asked her to go with me to the lad's mother, and I am pleased to state that this double message convinced both his mother and his sister, and that his aunt is almost brought to the truth if not quite.
Sir William Barrett[13] records this evidential communication which was obtained in Dublin through the ouija board, with Mrs. Travers Smith, the daughter of the late Professor Edward Dowden. Her friend, Miss C, who is mentioned, was the daughter of a medical man. Sir William calls it "The Pearl Tie-pin Case."
[13] "On The Threshold of the Unseen," p. 184.
Miss C., the sitter, had a cousin an officer with our Army in France, who was killed in battle a month previously to the sitting: this she knew. One day after the name of her cousin had unexpectedly been spelt out on the ouija board, and her name given in answer to her query: "Do you know who I am?" the following message came:
"Tell mother to give my pearl tie-pin to the girl I was going to marry. I think she ought to have it." When asked what was the name and address of the lady both were given; the name spelt out included the full Christian and surname, the latter being a very unusual one and quite unknown to both the sitters. The address given in London was either fictitious or taken down incorrectly, as a letter sent there was returned and the whole message was thought to be fictitious.
Six months later, however, it was discovered that the officer had been engaged, shortly before he left for the Front, to the very lady whose name was given; he had, however, told no one. Neither his cousin nor any of his own family in Ireland were aware of the fact, and had never seen the lady nor heard her name until the War Office sent over the deceased officer's effects. Then they found that he had put this lady's name in his will as his next-of-kin, both Christian and surname being precisely the same as given through the automatist; and what is equally remarkable, a pearl-tie-pin was found in his effects.
Both the ladies have signed a document they sent me, affirming the accuracy of the above statement. The message was recorded at the time, and not written from memory after verification had been obtained. Here there could be no explanation of the facts by subliminal memory, or telepathy or collusion, and the evidence points unmistakably to a telepathic message from the deceased officer.
The Rev. G. Vale Owen describes[14] the return of George Leaf, one of his Bible Class lads in Orford, Warrington, who joined the R.F.A. and was killed in the Great War.
[14] "Facts and the Future Life" (1922), pp. 53-54.
Some weeks later his mother was tidying up the hearth in the sitting-room. She was on her knees before the grate when she felt an impulse to turn round and look at the door which opened into the entrance hall. She did so, and saw her son clad in his working clothes, just as he used to come home every evening when he was alive. He took off his coat and hung it upon the door, an old familiar habit of his. Then he turned to her, nodded and smiled, and walked through to the back kitchen where he had been in the habit of washing before sitting down to his evening meal. It was all quite natural and lifelike. She knew that it was her dead boy who had come to show her that he was alive in the spirit land and living a natural life, well, happy and content. Also that smile of love told her that his heart was still with the old folks at home. She is a sensible woman and I did not doubt her story for a moment. As a matter of fact, since his death he had been seen in Orford Church, which he used to attend, and has been seen in various places since.
There are many instances of visions of soldiers coinciding with death. In Rosa Stuart's "Dreams and Visions of the War" this case is given:
A very touching story was told me by a Bournemouth wife. Her husband, a sergeant in the Devons, went to France on July 25th, 1915. She had received letters regularly from him, all of which were very happy and cheerful, and so she began to be quite reassured in her mind about him, feeling certain that whatsoever danger he had to face he would come safely through.
On the evening of September 25th, 1915, at about ten o'clock, she was sitting on her bed in her room talking to another girl, who was sharing it with her. The light was full on, and neither of them had as yet thought of getting into bed, so deep were they in their chat about the events of the day and the war.
And then suddenly there came a silence. The wife had broken off sharply in the middle of a sentence and sat there staring into space.
For, standing there before her in uniform, was her husband! For two or three minutes she remained there looking at him, and she was struck by the expression of sadness in his eyes. Getting up quickly she advanced to the spot where he was standing, but by the time she had reached it the vision had disappeared.
Though only that morning the wife had had a letter saying her husband was safe and well, she felt sure that the vision foreboded evil. She was right. Soon afterwards she received a letter from the War Office, saying that he had been killed in the Battle of Loos on September 25th, 1915, the very date she had seemed to see him stand beside her bed.
A deeper mystical side of the visions of the Great War centres round the "Angels of Mons." Mr. Arthur Machen, the well-known London journalist, wrote a story telling how English bowmen from the field of Agincourt intervened during the terrible retreat from Mons. But he stated afterwards that he had invented the incident. But here, as so often before, truth proved fiction to be a fact, or at least facts of a like character were reported by a number of credible witnesses. Mr. Harold Begbie published a little book, "On the Side of the Angels," giving much evidence, and Mr. Ralph Shirley, editor of the Occult Review (London), followed with "The Angel Warriors at Mons," in which he added to Mr. Begbie's testimony.
A British officer, replying to Mr. Machen in the London Evening News (September 14, 1915), mentions that he was fighting at Le Cateau on August 26, 1914, and that his division retired and marched throughout the night of the 26th and during the 27th. He says:
On the night of the 27th I was riding along in the column with two other officers. We had been talking and doing our best to keep from falling asleep on our horses.
As we rode along I became conscious of the fact that, in the fields on both sides of the road along which we were marching, I could see a very large body of horsemen. These horsemen had the appearance of squadrons of cavalry, and they seemed to be riding across the fields and going in the same direction as we were going, and keeping level with us.
The night was not very dark, and I fancied that I could see the squadron of these cavalrymen quite distinctly.
I did not say a word about it at first, but I watched them for about twenty minutes. The other two officers had stopped talking.
At last one of them asked me if I saw anything in the fields. I then told him what I had seen. The third officer then confessed that he, too, had been watching these horsemen for the past twenty minutes.
So convinced were we that they were really cavalry that, at the next halt, one of the officers took a party of men out to reconnoitre, and found no one there. The night then grew darker, and we saw no more.
The same phenomenon was seen by many men in our column. Of course, we were all dog-tired and overtaxed, but it is an extraordinary thing that the same phenomenon should be witnessed by so many people.
I myself am absolutely convinced that I saw these horsemen; and I feel sure that they did not exist only in my imagination. I do not attempt to explain the mystery - I only state facts.
This evidence sounds good, and yet it must be admitted that in the stress and tension of the great retreat men's minds were not in the best condition to weigh evidence. On the other hand, it is at such times of hardship that the psychic powers of man are usually most alive.
A profound aspect of the World War is involved in the consideration that the war on earth is but one aspect of unseen battles on higher planes where the powers of Good and Evil are engaged. The late Mr. A. P. Sinnett, a prominent Theosophist, deals with this question in an article entitled "Super-Physical Aspects of the War."[15] We cannot enter into the subject here, except to say that there are evidences from many sources to indicate that what Mr. Sinnett speaks of has a basis of fact.
[15] The Occult Review, December 1914, p. 346.
A considerable number of books, and a very much larger number of manuscripts, record the alleged experiences of those who passed over in the war, which differ, of course, in no way from those who pass over at any other time, but are rendered more dramatic by the historical occasion. The greatest of these books is "Raymond." Sir Oliver Lodge is so famous a scientist and so profound a thinker that his brave and frank avowal produced a great impression upon the public. The book appeared later in a condensed form, and it is likely to remain for many years a classic of the subject. Other books of the same class, all of them corroborative in their main details, are "The Case of Lester Coltman," "Claude's Book," "Rupert Lives," "Grenadier Rolf," "Private Dowding," and others. All of them depict the sort of after-life existence which is described in a subsequent chapter.
Source:
The article above was taken from Arthur Conan Doyle's "The History of Spiritualism. Vol. II" (London: Cassell & Company Ltd., 1926).
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The Society for Psychical Research:
A Criticism
- Arthur Conan Doyle -
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ANY FULL account of the activities of the Psychical Research Society, with its strangely mingled record of usefulness and obstruction, would be out of place in this volume. There are some points, however, which need to be brought out, and some cases which should be discussed. In certain directions the work of the society has been excellent, but from the beginning it made the capital error of assuming a certain supercilious air towards Spiritualism, which had the effect of alienating a number of men who could have been helpful in its councils, and, above all, of offending those mediums without whose willing co-operation the work of the society could not fail to be barren. At the present moment the society possesses an excellent séance room, but the difficulty is to persuade any medium to enter it. This is as it should be, for both the medium and the cause he represents are in danger when misrepresentation and injurious charges are made as lightly as in the past. Psychical research should show some respect for the feelings and opinions of Spiritualists, for it is very certain that without the latter the former would not have existed.
Amid the irritations of what they regard as offensive criticism Spiritualists must not forget that the society has at various times done some excellent work. It has, for example, been the mother of many other societies which are more active than itself. It has also nurtured a number of men both in London and in its American branch who have followed the evidence and have become whole-hearted advocates of the spirit view. Indeed, it is not too much to say that nearly all the bigger men, the men who showed signs of strong mentality apart from this particular subject, adopted the psychic explanation. Sir William Crookes, Sir Oliver Lodge, Alfred Russel Wallace, Lord Rayleigh, SirWilliam Barrett, Professor William James, Professor James Hyslop, Dr. Richard Hodgson, and Mr. F. W. H. Myers were all in different degrees on the side of the angels.
There had been a previous society of the same nature, the Psychological Society of Great Britain, which was founded in 1875 by Mr. Serjeant Cox. On the death of this gentleman in 1879 this society dissolved. On January 6, 1882, a meeting was held at the initiative of Sir William Barrett to consider the formation of a new society, and on February 20 it came into being. Professor Henry Sidgwick of Cambridge was elected President, and among the Vice-Presidents was the Rev. W. Stainton Moses. The Council included such representative Spiritualists as Mr. Edmund Dawson Rogers, Mr. Hensleigh Wedgwood, Dr. George Wyld, Mr. Alexander Calder, and Mr. Morell Theobald. We shall see in the course of our review of its history how the Society for Psychical Research gradually alienated the sympathies of these members and caused many of them to resign, and how the cleavage thus early begun has gone on widening with the passage of the years.
A manifesto of the society sets out:
It has been widely felt that the present is an opportune time for making an organized and systematic attempt to investigate that large group of debatable phenomena designated by such terms as mesmeric, psychical and Spiritualistic.
Professor Sidgwick, in his first presidential address to the society on July 17, 1882, speaking of the need for psychical research, said:
We are all agreed that the present state of things is a scandal to the enlightened age in which we live, that the dispute as to the reality of these marvellous phenomena - of which it is quite impossible to exaggerate the scientific importance, if only a tenth part of what has been alleged by generally credible witnesses could be shown to be true - I say it is a scandal that the dispute as to the reality of these phenomena should still be going on, that so many competent witnesses should have declared their belief in them, that so many others should be profoundly interested in having the question determined, and yet that the educated world, as a body, should still be simply in an attitude of incredulity.
The attitude of the society, as thus defined by its first president, was a fair and reasonable one. Answering a criticism to the effect that their intention was to reject as untrustworthy the results of all previous inquiries into psychical phenomena, he said:
I do not presume to suppose that I could produce evidence better in quality than much that has been laid before the world by writers of indubitable scientific repute - men like Mr. Crookes, Mr. Wallace, and the late Professor De Morgan. But it is clear from what I have defined as the aim of the society, however good some of its evidence may be in quality, we require a great deal more of it.
The educated world, he pointed out, was not yet convinced, and thus more evidence must be piled up. He did not add that there was abundant evidence already but that the world had not yet troubled to examine it.
Returning to this aspect at the close of his address he said:
Scientific incredulity has been so long in growing, and has so many and so strong roots, that we shall only kill it, if we are able to kill it at all as regards any of those questions, by burying it alive under a heap of facts. We must keep "pegging away," as Lincoln said; we must accumulate fact upon fact, and add experiment upon experiment, and, I should say, not wrangle too much with incredulous outsiders about the conclusiveness of any one, but trust to the mass of evidence for conviction. The highest degree of demonstrative force that we can obtain out of any single record of investigation is, of course, limited by the trustworthiness of the investigator. We have done all that we can when the critic has nothing left to allege except that the investigator is in the trick. But when he has nothing else left he will allege that... We must drive the objector into the position of being forced either to admit the phenomena as inexplicable, at least by him, or to accuse the investigators either of lying or cheating or of a blindness or forgetfulness incompatible with any intellectual condition except absolute idiocy.
The early work of the society was devoted to an experimental investigation of thought-transference, a subject which Sir William (then Professor) Barrett had brought before the British Association in 1876. After long and patient research it was considered that thought-transference, or telepathy, as it was named by Mr. F. W. H. Myers, was an established fact. In the domain of mental phenomena much valuable work has been done by the society, and this has been placed on record in a systematic and careful manner in the society's "Proceedings." Its researches, too, into what are known as "Cross Correspondences" constitute an important phase of its activities. The investigation of the mediumship of Mrs. Piper was also a notable work, to which we shall refer later.
Where the society has been less fortunate has been in its consideration of what are known as the physical phenomena of Spiritualism. Mr. E. T. Bennett, for twenty years the assistant secretary to the society, thus refers to this aspect:
It is a remarkable thing, we are inclined to say one of the most remarkable things in the history of the society, that this branch of inquiry should have been - it is hardly an exaggeration to say - absolutely barren of result. It may also be said that the result has been barren in proportion to the simplicity of the alleged phenomena. As to the moving of tables and other objects without contact, the production of audible raps, and of visible lights, opinion, even within the society itself, to say nothing of the outside intelligent world, is in the same state of chaos as it was twenty years ago. The question of the movement of tables without contact is exactly in the state in which it was left by the Dialectical Society in the year 1869. Even then, the fact of the movement of a heavy dining-room table, untouched by anyone present, and not in the presence of a professional medium, was attested by a number of well-known men. If it was "a scandal that the dispute as to the reality of these phenomena should still be going on," when Professor Sidgwick gave his first presidential address, how much more of a scandal is it that now, after the lapse of nearly another quarter of a century, "the educated world as a body should still be simply in an attitude of incredulity." In the whole series of volumes issued by the society, there is no light whatever thrown on these simple alleged phenomena of seeing and hearing. With regard to the higher physical phenomena which imply intelligence for their production, such as Direct Writing and Spirit Photography, some investigation has been made, but to a large extent, though not entirely, with negative results.[1]
[1] "Twenty Years of Psychical Research," by Edward T. Bennett (1904), pp. 21-2.
These sweeping charges against the society are made by a friendly critic. Let us see how Spiritualists of that time viewed its activities. To start from near the beginning, we find early in 1883, a year after the formation of the society, a correspondent writing to Light asking, "What is the distinction between the Society for Psychical Research and the Central Association of Spiritualists?" and also inquiring whether there was any antagonism between the two bodies. The reply is given in a leading article[2] from which we make this extract. With our retrospect of forty years from that date it has an historic interest:
[2] Light, 1883, p. 54.
Spiritualists cannot doubt what the end will be - they cannot doubt that, as time goes on, the Society for Psychical Research will afford as clear and unquestionable proofs of clairvoyance, of spirit-writing, of spiritual appearances, and of the various forms of physical phenomena as they have so successfully afforded of thought-reading. But meanwhile there is a sharp line of distinction between the Society for Psychical Research and the Central Association of Spiritualists. The Spiritualists have a settled faith - nay, more, a certain knowledge - in regard to facts about which the Society for Psychical Research would not yet profess to have any knowledge whatever. The Society for Psychical Research are busy with phenomena only, seeking evidence of their existence... To them the idea of spirit communion, of sweet converse with dear departed friends - so precious to Spiritualists - has no present interest. We speak of them, of course, as a Society - not of individual members. As a Society they are studying the mere bones and muscles, and have not yet penetrated to the heart and soul.
The editor, continuing, takes a dip into the future, though how distant a future it was destined to prove he could not see:
As a Society, they cannot yet call themselves Spiritualists. As a Society, they will, as their proofs accumulate, in all probability become - first, "Spiritualists without the spirits" - and ultimately very like other Spiritualists, with the added satisfaction that in reaching that position they have made good every step in their path as they went along, and have, by their cautious conduct, induced many noble and clever men and women to tread the same way with them.
In conclusion, the correspondent is assured that there is no antagonism between the two bodies, and that Spiritualists are confident that the Society for Psychical Research is doing a most useful work.
The extract is instructive, showing as it does the kindly feelings entertained by the leading Spiritualist organ towards the new society. The prophecy accompanying it, however, has been far from realized. In an exaggerated striving after what was considered to be an impartial, scientific attitude, a certain little group within the society has continued for many years to maintain a position, if not of hostility to, yet of persistent denial of, the reality of physical manifestations observed with particular mediums. It has mattered not what weight of testimony was forthcoming from trustworthy men whose qualifications and experience made them worthy of credence. As soon as the Society for Psychical Research came to consider such testimony, or, more rarely, to conduct an investigation for themselves, either open charges of fraud were levelled against the mediums or possibilities of how the results might have been obtained by other than supernormal means were suggested. Thus, we have Mrs. Eleanor Sidgwick, who is one of the worst offenders in this respect, saying of a sitting with Mrs. Jencken (Kate Fox), held in light reported to be sufficient to read print by, when direct writing was obtained on a sheet of paper supplied by the sitters and placed under the table: "We thought that Mrs. Jencken might have written the word with her foot." Of Henry Slade: "The impression on my mind after about ten séances with Dr. Slade ... is that the phenomena are produced by tricks." Of William Eglinton's slate-writing: "For myself I have now no hesitation in attributing the performances to clever conjuring." One lady medium, the daughter of a well-known professor, described to the author how impossible, and indeed how unconsciously insulting, was the attitude of Mrs. Sidgwick on such an occasion.
Many further quotations to the same effect, and about other famous mediums, could be given, as already stated. A paper entitled "Mr. Eglinton," contributed by Mrs. Sidgwick to the society's Journal in 1886, caused a storm of angry criticism, and a special supplement of Light was devoted to letters of protest. In an editorial comment coming from Mr. Stainton Moses, this newspaper, which in the past had shown such uniform sympathy with the new body, writes:
The Society for Psychical Research have in more than one direction placed themselves in a false position, and when their attention has been drawn to the fact, have allowed judgment to go by default. Indeed, the secret history of "Psychical Research" in England will, when written, prove a very instructive and suggestive narrative. Moreover, we regret to say that (and we say it with a full sense of the gravity of our words), as far as free and full discussion of these matters is concerned, their policy has been an obstructionist one... In these circumstances, therefore, it rests with the Society for Psychical Research itself to decide whether the friction which now unfortunately exists shall be intensified, or whether a modus vivendi between themselves and the Spiritualistic body shall be established. No official disavowal of Mrs. Sidgwick's views as being representative of the Society has, however, yet been made. That is assuredly the first step.
The situation here indicated in the fourth year of the existence of this society has continued with little alteration until the present day. We can see it well described by Sir Oliver Lodge,[3] who says of the society, while of course not agreeing with the dictum: "It has been called a society for the suppression of facts, for the wholesale imputation of imposture, for the discouragement of the sensitive, and for the repudiation of every revelation of the kind which was said to be pressing itself upon humanity from the regions of light and knowledge."
[3] "The Survival of Man" (1909). p. 6.
If this criticism be deemed too severe, it at least indicates the tone of a considerable body of influential opinion regarding the Society for Psychical Research.
One of the earliest public activities of the SPR was the journey to India of their representative, Dr. Richard Hodgson, in order to investigate the alleged miracles which had occurred at Adyar, the headquarters of Madame Blavatsky, who had taken so prominent a part in resuscitating the ancient wisdom of the East and forming it, under the name of Theosophy, into a philosophic system which would be intelligible to and acceptable by the West. This is not the place to discuss the mixed character of that remarkable woman, and it may simply be stated that Dr. Hodgson formed a most adverse opinion of her and her alleged miracles. For a time it seemed that this conclusion was final, but later some reasons were put forward for its reconsideration, the best epitome of which is to be found in Mrs. Besant's defence.[4] Mrs. Besant's chief point is that the witnesses were thoroughly malicious and corrupt, and that much of the evidence was clearly manufactured. The net result is that while this and similar episodes will always cast a shadow over Madame Blavatsky's record, it cannot be said that the particular case was finally established. In this as in other instances the society's standard of evidence, when it wishes to prove fraud, is very much more elastic than when it examines some alleged psychic phenomenon.
[4] "H. P. Blavatsky and the Masters of Wisdom." (Theosophical Publishing House.)
It is more pleasing to turn to the thorough examination of the mediumship of Mrs. Leonora Piper, the celebrated sensitive of Boston, U.S.A., for this ranks amongst the finest of the results achieved by the Society for Psychical Research. It was continued over a period of fifteen years, and the records are voluminous. Among the investigators were such well-known and competent men as Professor William James, of Harvard University, Dr. Richard Hodgson, and Professor Hyslop, of Columbia University. These three were convinced of the genuineness of the phenomena occurring in her presence, and all favoured the Spiritualistic interpretation of them.
The Spiritualists were naturally jubilant at this justification of their claims. Mr. E. Dawson Rogers, President of the London Spiritualist Alliance, at a gathering of that body on October 24, 1909, said: [5]
[5] Light, 1901, p. 523.
A little event has occurred during the past few days which it is thought calls for a few words from myself. As many of you know, our friends of the Psychical Research Society - or some of them - have come over to our camp. I do not mean to say they have joined the London Spiritualist Alliance - but I mean that some who laughed and scoffed at us a few years ago now proclaim themselves as adherents to our creed; that is, adherents to the hypothesis or theory that man continues to live after death, and that under certain conditions it is possible for him to communicate with those he has left behind.
Well, now, I have a somewhat painful memory of the early history of the Society for Psychical Research. I was, fortunately or unfortunately, a member of its first Council, as was also our dear departed friend W. Stainton Moses. We sat together and we were sadly distressed by the way in which the Council of the Society for Psychical Research received any suggestion about the possibility of demonstrating the continued existence of man after so-called death. The result was that, being unable to endure it any longer, Mr. Stainton Moses and I resigned our position on the Council. However, time has had its revenges. At that time our friends professed to be anxious to discover the truth, but they hoped, and strongly hoped, that the truth would be that Spiritualism was a fraud...
Happily that time, and that attitude, have passed, and we can now regard the Society for Psychical Research as an excellent friend. It has gone assiduously and sedulously to work, and has proved our case - if it needed proving - up to the hilt. First of all we had our good friend Mr. F. W. H. Myers, whose memory we all cherish, and we do not forget that Mr. Myers stated plainly that he had come to the conclusion that the Spiritualistic hypothesis alone accounted for the phenomena he had himself witnessed. Then there is Dr. Hodgson. You will remember, those of you who have been long acquainted with the subject, how earnestly he pursued all who professed Spiritualism. He was a very Saul persecuting the Christians. Yet he himself, by virtue of his investigations of the phenomena occurring in the presence of Mrs. Leonora Piper, came over to our side, and honestly and fearlessly declared himself a convert to the Spiritualistic hypothesis. And now within the last few days we have had a notable volume by Professor Hyslop, of the Columbia University, New York, and published by the Society for Psychical Research - a book of 650 pages, which shows that he too, a vice-president of the Society for Psychical Research, is convinced that the Spiritualistic hypothesis is the only possible hypothesis to explain the phenomena he has witnessed. They are all coming in, and I am beginning almost to have a hope of our good friend Mr. Podmore.
From our vantage ground of twenty odd years later, we see that this forecast was altogether too optimistic. But the work with Mrs. Piper stands beyond challenge.
Professor James became acquainted with Mrs. Piper in 1885, through hearing of the visit of a relative of his who obtained highly interesting results. Though he was rather sceptical, he determined to investigate for himself. He obtained a number of evidential messages. For instance, his mother-in-law had lost her bank-book, but Dr. Phinuit, Mrs. Piper's control, when asked to help in finding it, told her where it was, and the statement proved to be correct. On another occasion this control said to Professor James: "Your child has a boy named Robert F. as a playfellow in our world." The F.s were cousins of Mrs. James and lived in a distant town. Professor James told his wife that Dr. Phinuit had made a mistake in the sex of the dead child of the F.'s, because he had said it was a boy. But Professor James was wrong; the child was a boy, and the information supplied was correct. Here there could be no question of reading the sitter's conscious mind. Many more examples of veridical communications could be given. Professor James describes Mrs. Piper as an absolutely simple and genuine person, and says of his investigation, "The result is to make me feel as absolutely certain as I am of any personal fact in the world, that she knows things in her trances which she cannot possibly have heard in her waking state."
After Dr. Richard Hodgson's death in 1905, Professor Hyslop obtained through Mrs. Piper a series of evidential communications which convinced him that he was indeed in touch with his friend and fellow-worker. Hodgson, for instance, reminded him of a private medium about whose powers the two men had differed. He said he had visited her, adding, "I found things better than I thought." He spoke of a coloured-water test which he and Hyslop had employed to test a medium five hundred miles distant from Boston, and about which Mrs. Piper could know nothing. There was also the mention of a discussion he had had with Hyslop about cutting down the manuscript of one of Hyslop's books. The sceptic may object that these facts were within the knowledge of Professor Hyslop, from whom Mrs. Piper obtained them telepathically. But accompanying the communications there were many evidences of personal peculiarities of Dr. Hodgson which Professor Hyslop recognized.
To enable the reader to judge the cogency of some of the evidence given through Mrs. Piper under the Phinuit control, the following case is extracted:[6]
[6] Proceedings of SPR, Vol. VI, p. 509. Quoted in M. Sage's "Mrs. Piper and the SPR."
At the 45th English sitting [on Dec. 24, 1889], when Messrs. Oliver and Alfred Lodge and Mr. and Mrs. Thompson were the sitters, Phinuit suddenly said: "Do you know Richard, Rich, Mr. Rich?"
Mrs. Thompson: "Not well. I knew a Dr. Rich."
Phinuit: "That's him. He's passed out. He sends kindest regards to his father."
At the 83rd sitting, when Mr. and Mrs. Thompson were again present, Phinuit said all at once: "Here's Dr. Rich!" upon which Dr. Rich proceeds to speak:
Dr. Rich: "It is very kind of this gentleman (i.e. Dr. Phinuit) to let me speak to you. Mr. Thompson, I want you to give a message to father."
Mrs. Thompson: "I will give it."
Dr. Rich: "Thank you a thousand times; it is very good of you. You see, I passed out rather suddenly. Father was very much troubled about it, and he is troubled yet. He hasn't got over it. Tell him I am alive - that I send my love to him. Where are my glasses? (The medium passes her hands over her eyes.) I used to wear glasses." (True.) "I think he has them, and some of my books. There was a little black case I had - I think he has that, too. I don't want that lost. Sometimes he is bothered about a dizzy feeling in his head - nervous about it - but it is of no consequence."
Mrs. Thompson: "What does your father do?"
The medium took up a card and appeared to write on it, and pretended to put a stamp in the corner.
Dr. Rich: "He attends to this sort of thing. Mr. Thompson, if you will give this message, I will help you in many ways. I can, and I will."
Professor Lodge remarks about this incident:
"Mr. Rich, senior, is head of Liverpool Post Office. His son, Dr. Rich, was almost a stranger to Mr. Thompson, and quite a stranger to me. The father was much distressed about his son's death, we find. Mr. Thompson has since been to see him and given him the message. He (Mr. Rich, senior) considers the episode very extraordinary and inexplicable, except by fraud of some kind. The phrase, 'Thank you a thousand times,' he asserts to be characteristic, and he admits a recent slight dizziness."
Mr. Rich did not know what his son meant by "a black case." The only person who could give any information about it was at the time in Germany. But it was reported that Dr. Rich talked constantly about a black case when he was on his death-bed.
M. Sage comments:
"No doubt Mr. and Mrs. Thompson knew Dr. Rich, having met him once. But they were quite ignorant of all the details here given. Whence did the medium take them? Not from the influence left on some object, because there was no such object at the sitting."
Mrs. Piper had several controls at various stages of her long career. The original one was a Dr. Phinuit, who claimed to have been a French doctor, but whose account of his own earth life was contradictory and unsatisfactory. Apart from himself, however, his ministrations were most remarkable, and he convinced very many people that he was actually an intermediary between the living and the dead. Some of the objections to him, however, had force, for though it is quite possible that a prolonged experience of otherworld conditions may take the edge off our earthly recollections, it is hardly conceivable that it could do so to the extent which was implied by the statements of this control. On the other hand, the alternative theory that he was a secondary personality of Mrs. Piper, a single strand, as it were, separated from the complete fabric of her individuality, opens up even greater difficulties, since so much was given which was beyond any possible knowledge on the part of the medium.
In studying these phenomena Dr. Hodgson, who had been among the most severe critics of all transcendental explanations, was gradually forced to accept the spiritual hypothesis as the only one which covered the facts. He found that telepathy from sitter to medium would not do so. He was much impressed by the fact that where the communicating intelligence had been deranged in mind before death, the after messages were obscure and wild. This would be inexplicable if the messages were mere reflections from the memory of the sitter. On the other hand, there were cases, such as that of Hannah Wild, where a message sealed up in lifetime could not be given after death. While admitting the validity of such objections, one can but repeat that we should cling to the positive results and hope that fuller knowledge may give us the key which will explain those which seem negative. How can we realize what the laws are, and what the special difficulties, in such an experiment?
In March, 1892, the Phinuit control was largely superseded by the George Pelham control, and the whole tone of the communications was raised by the change. George Pelham was a young literary man who was killed at the age of thirty-two by a fall from his horse. He had taken an interest in psychic study, and had actually promised Dr. Hodgson that if he should pass away he would endeavour to furnish evidence. It was a promise which he very amply fulfilled, and the present author would wish to express his gratitude, for it was the study of the George Pelham records[7] which made his mind receptive and sympathetic until final proofs came to him at the time of the Great War.
[7] Dr. Hodgson's Report. Proceedings of SPR, Vol. XIII, pp. 284-582.
Pelham preferred to write through Mrs. Piper's hand, and it was no unusual thing for Phinuit to be talking and Pelham to be writing at the same moment. Pelham established his identity by meeting thirty old friends who were unknown to the medium, recognizing them all, and addressing each in the tone which he had used in life. Never once did he mistake a stranger for a friend. It is difficult to imagine how continuity of individuality and power of communication - the two essentials of Spiritualism - could be more clearly established than by such a record. It is instructive that the act of communication was very pleasant to Pelham. "I am happy here, and more so since I find I can communicate with you. I pity those people who cannot speak." Sometimes he showed ignorance of the past. M. Sage, commenting upon this, wisely says: "If there is another world, spirits do not go there to ruminate on what has happened in our incomplete life: they go there to be carried away in the vortex of a higher and greater activity. If, therefore, they sometimes forget, it is not astonishing. Nevertheless, they seem to forget less than we do."[8]
[8] M. Sage. "Mrs. Piper and the SPR," p. 98.
It is clear that if Pelham has established his identity, then all that he can tell us of his actual experience of the next world is of the utmost importance. This is where the phenomenal side of Spiritualism gives way to the religious side, for what assurance from the most venerable of teachers, or of writings, can give us the same absolute conviction as a first-hand account from one whom we have known and who is actually leading the life which he describes? This subject is treated more fully elsewhere, and so it must suffice here to say that Pelham's account is, in the main, the same as that which we have so often received, and that it depicts a life of gradual evolution which is a continuation of earth life and presents much the same features, though under a generally more agreeable form. It is not a life of mere pleasure or selfish idleness, but one where all our personal faculties are given a very wide field of action.
In 1898 James Hervey Hyslop, Professor of Logic and Ethics at Columbia University, took the place of Dr. Hodgson as chief experimenter. Starting in the same position of scepticism, he in turn was forced by the same experiences to the same conclusions. It is impossible to read his records, which are given in his various books and also in Vol. XVI of the SPR "Proceedings," without feeling that he could not possibly withstand the evidence. His father and many of his relatives returned and held conversations which were far beyond every alternative explanation of secondary personality or of telepathy. He does not beat about the bush in his conversation, but he says: "I have been talking with my father, my brother, my uncles," and everyone who reads his account will be forced to agree with him. How this society can have such evidence in its own "Proceedings," and yet, so far as the majority of its Council is concerned, remain unconverted to the spiritual view, is indeed a mystery. It can only be explained by the fact that there is a certain self-centred and limited - though possibly acute - type of mind which receives no impression at all from that which happens to another, and yet is so constituted that it is the very last sort of mind likely to get evidence for itself on account of its effect upon the material on which such evidence depends. In this lies the reason for that which would otherwise be inexplicable.
No memory was too small or too definite for the father Hyslop to bring back to his son. Many of the facts had been forgotten and some never known by the latter. Two bottles upon his writing-desk, his brown penknife, his quill pen, the name of his pony, his black cap - people may describe such things as trivial, but they are essential in establishing personality. He had been a strict member of some small sect. Only in this did he seem to have changed. "Orthodoxy does not matter over here. I should have changed my mind in many things if I had known."
It is interesting to note that when on his sixteenth interview Professor Hyslop adopted the methods of the Spiritualists, chatting freely and without tests, he obtained more actual corroboration than in all the fifteen sittings in which he had adopted every precaution. The incident confirms the opinion that the less restraint there is at such interviews the more successful are the results, and that the meticulous researcher often ruins his own sitting. Hyslop has left it on record that out of 205 incidents mentioned in these conversations he has been able to verify no fewer than 152.
Perhaps the most interesting and dramatic conversation ever held through Mrs. Piper is that between her two researchers after the death of Richard Hodgson in 1905. Here we have two men of first-class brain - Hodgson and Hyslop - the one "dead," the other with his full faculties, keeping up a conversation at their accustomed level through the mouth and hand of this semi-educated and entranced woman. It is a wonderful, almost an inconceivable situation, that he who had so long been examining the spirit who used the woman should now actually be the spirit who used the woman, and be examined in turn by his old colleague. The whole episode is worthy of careful study.[9]
[9] "The Psychic Riddle." Funk, p. 58 and onwards.
So, too, is the succeeding message, alleged to be from Stainton Moses. The following passage in it should give thought to many of our more material psychic researchers. The reader can decide for himself whether it is likely to have had its origin in the mind of Mrs. Piper:
This thought we all wish to impress upon you and upon the friends on earth, that there is a difference between the entrance into the Spirit World of those who seek for spiritual unfolding and those who simply seek for scientific knowledge. Dr. Hodgson says that I shall tell you that it was a great error that he kept himself so largely attuned to material life and material things. You will understand he means that he did not move in the realm of the higher or spiritual. He did not view these psychic matters from the standpoint that I did. He sought to base everything mainly on material facts, and did not seek to interpret anything wholly as spiritual. One that comes over as he came over is transplanted from one sphere of life into another like a babe just born. He has been besieged since he is here with messages started from your side. All manner of questions are being carried to him by messengers. This is all in vain: he cannot answer. He repeats that I shall tell you he realizes now that he saw only one side of this great question, and that the lesser important.
Some description of this remarkable medium may interest the reader. Mr. A. J. Philpott says of her:
I found her a comely, well-built and healthy-looking woman of middle age, above the medium height, with brownish hair and a rather good-natured and matronly cast of countenance. She looked like a well-to-do woman without any particularly marked characteristics, either intellectual or otherwise. I had rather expected to find a different type of woman, somebody that would show more evidence of nerves; this woman looked as calm and phlegmatic as a German hausfrau. She evidently never had bothered herself with metaphysical or any other kind of questions of a vague or abstract character. Somehow, she reminded me of a nurse I had seen in a hospital at one time - a calm, self-possessed woman.
Like many other great mediums, such as Margaret Fox-Kane, she was very agnostic as to the source of her own powers, which is the more natural in her case since she was always in deep trance, and had only second-hand accounts from which to judge what occurred. She was inclined herself to some crude and superficial telepathic explanation. As in the case of Eusapia Palladino, her mediumship came on after an injury to the head. Her powers seem to have left her as suddenly as they came. The author met her in New York in 1922, at which time she seemed to have completely lost all her personal gifts, though she still retained her interest in the subject.
The society has devoted an enormous amount of patient work to the consideration of what are known as "cross correspondences." Many hundreds of pages in the society's "Proceedings" are given to this subject, which has aroused acute controversy.
It has been suggested that the scheme was originated on the Other Side by F. W. H. Myers as a method of communication that would eliminate that bugbear of so many psychic researchers - telepathy from the living. It is at least a certainty that while he was on earth Myers had considered the project in a simpler form, namely, to get the same word or message through two mediums.
But the cross correspondence of the SPR is in the main of a much more complicated character. In this, one script is not a mere reproduction of statements made in another; the scripts seem rather designed to represent different aspects of the same idea, and often the information in one is explanatory and complementary of that in another.
Miss Alice Johnson, the Research Officer of the SPR, was the first to notice this link between the scripts. She cites this simple instance:
In one case, Mrs. Forbes's script, purporting to come from her son Talbot, stated that he must now leave her, since he was looking for a sensitive who wrote automatically, in order that he might obtain corroboration of her own writing.
Mrs. Verrall, on the same day, wrote of a fir tree planted in a garden, and the script was signed with a sword and suspended bugle. The latter was part of the badge of the regiment to which Talbot Forbes had belonged, and Mrs. Forbes had in her garden some fir trees, grown from seed sent to her by her son. These facts were unknown to Mrs. Verrall.
Miss Johnson, who made a close study of the scripts coming through Mrs. Thompson, Mrs. Forbes, Mrs. Verrall, Mrs. Willett, Mrs. Piper, and others, thus describes the conclusion to which she came:
The characteristic of these cases - or, at least, some of them - is that we do not get in the writing of one automatist anything like a mechanical verbatim reproduction of phrases in the other. We do not even get the same idea expressed in different ways - as might well result from direct telepathy between them. What we get is a fragmentary utterance in one script, which seems to have no particular point or meaning, and another fragmentary utterance in the other, of an equally pointless character; but when we put the two together, we see that they supplement one another, and that there is apparently one coherent idea underlying both, but only partially expressed in each.
She says[10] - what is by no means the fact, because hundreds of cases to the contrary can be cited - that:
[1] SPR Proceedings, Vol. XXI, p. 375.
The weakness of all well-authenticated cases of apparent telepathy from the dead is, of course, that they can generally be explained by telepathy from the living.
And she adds:
In these cross correspondences, however, we find apparently telepathy relating to the present - that is, the corresponding statements are approximately contemporaneous, and to events in the present which, to all intents and purposes, are unknown to any living person, since the meaning and point of her script is often uncomprehended by each automatist until the solution is found through putting the two scripts together. At the same time we have proof of what has occurred in the scripts themselves. Thus it appears that this method is directed towards satisfying our evidential requirements.
The student who will undertake the immense labour of carefully examining these documents - they run into hundreds of printed pages - may perhaps be satisfied by the evidence presented.
But, as a matter of fact, we find that many able and experienced psychic researchers consider it unsatisfactory. Here are a few opinions on the subject.
Prof. Charles Richet says:
These are certainly well-marked cases of cryptesthesia, but whether there is cryptesthesia, or lucidity, or telepathy, these do not in any way imply survival of a conscious personality.[11]
[11] "Thirty Years of Psychical Research."
It has to be remembered, however, that Richet is not an impartial controversialist, since an admission of Spirit would contradict all the teachings of his lifetime.
Dr. Joseph Maxwell is of the same school of thought as Richet. He says:
It is impossible to admit the intervention of a spirit. We want proof of facts, and the system of cross correspondences is founded on negative facts and is an unstable foundation. Only positive facts have an intrinsic value, which cross correspondences cannot show, not at present, at any rate.
It may be remarked that Maxwell, like Richet, has now come a long way towards the Spiritualistic position.
We find the matter discussed with fitting gravity in the London Spectator:
Even if such things (i.e. cross correspondences of a complex type) were common, might it not be argued that they would only prove that some conscious being was producing them; that they would scarcely prove that the conscious being was "in the spirit"; that they would certainly not prove that he was the particular dead person that he claimed to be? A cross correspondence is a possible proof of organization, not of identity.
It is true that many able men like Sir Oliver Lodge and Mr. Gerald Balfour accept the evidence from cross correspondences. But if these satisfy only a comparative few, then their object has not been achieved.
Here are a few examples of the simpler kind taken from the SPR "Proceedings." As anything from fifty to a hundred printed pages are devoted to a single one of the more complicated cases, it is difficult adequately to summarize them in a brief space, and it is impossible to exaggerate how wearisome they are to the reader in their entirety.
On March 11, 1907, at one o'clock, Mrs. Piper said in the waking stage:
"Violets."
On the same day at 11 a.m. Mrs. Verrall wrote automatically:
"With violet buds their heads were crowned."
"Violaceae odores." (Violet-coloured scents.)
"Violet and olive leaf, purple and hoary."
"The city of the violet..."
On April 8, 1907, the alleged spirit of Myers, through Mrs. Piper, said to Mrs. Sidgwick:
"Do you remember Euripides?... Do you remember Spirit and Angel? I gave both... Nearly all the words I have written to-day are with reference to messages I am trying to give through Mrs. V."
Mrs. Verrall had, on March 7, in the course of an automatic script, the words "Hercules Furens" and "Euripides." And on March 25 Mrs. Verrall had written:
The Hercules play comes in there and the clue is in the Euripides play, if you could only see it...
This certainly seems beyond coincidence.
Again, on April 16, 1907, Mrs. Holland in India produced a script in which came the words "Mors" and "The shadow of death."
On the following day Mrs. Piper uttered the word Tanatos (obviously a mispronunciation of Thanatos - being the Greek word for "death," as Mors is the Latin).
On April 29 Mrs. Verrall wrote a script wholly occupied with the idea of Death, with quotations from Landor, Shakespeare, Virgil, and Horace, all involving the idea of Death.
On April 30 Mrs. Piper, in the waking stage, repeated the word Thanatos three times in close succession.
Here again the theory of coincidence would seem to be far-fetched.
Another cross correspondence concerned with the phrase Ave Roma immortalis is a very lengthy one.
Mr. Gerald Balfour discussing it[12] says that the completed idea was a well-known picture in the Vatican.
[12] SPR Proceedings Vol. XXV., p. 54.
Mrs. Verrall's script gave details of the picture unmeaning to herself, but made clear by the phrase Ave Roma immortalis, which came a few days later in Mrs. Holland's script.
An interesting feature was the apparent understanding by the control of what was being done.
On March 2, when the cross correspondence began, Mrs. Verrall wrote that she would have word sent "through another lady" that would elucidate matters. On March 7, when the cross correspondence ended, Mrs. Holland's contribution was followed by the words: "How could I make it any clearer without giving her the clue?"
Mr. Gerald Balfour considers, with reason, that these two comments show that this cross correspondence was being deliberately brought about.
Sir Oliver Lodge, in commenting on the way the meaning is ingeniously wrapped up in these cross correspondences, says of one of them:
The ingenuity and subtlety and literary allusiveness made the record difficult to read, even when disentangled and presented by the skill of Mr. J. G. Piddington.
This criticism, from one who has been convinced of their veridical character, is sufficient indication that cross correspondences are not likely to make anything more than a limited appeal. To the ordinary Spiritualist they seem an exceedingly roundabout method of demonstrating that which can be proved by easier and more convincing methods. If a man were to endeavour to prove the existence of America by picking up driftwood upon the European shores, as Columbus once did, instead of getting into touch with the land or its inhabitants, it would present a rough analogy to such circuitous methods of investigation.
Apart from the cross correspondence scripts, several others have been closely analysed by the SPR, the most remarkable and convincing being that which has been named "the Ear of Dionysius." It must be admitted that after the lowly and occasionally sordid atmosphere of physical phenomena these intellectual excursions do lift one into a purer and more rarefied atmosphere. The cross correspondences were too prolonged and complicated to ensure acceptance, and had a painful resemblance to some pedantic parlour game. It is otherwise with the Ear of Dionysius. It necessarily takes on an academic tone, since it is a classical subject, handled presumably by two professors, but it is a very direct and clear attempt to prove survival by showing that none save these particular men could have produced the script, and that certainly it was beyond the knowledge or faculties of the writer.
This writer, who chooses to assume the name of Mrs. Willett, produced in 1910 the phrase "Dionysius's Ear. The Lobe." It chanced that Mrs. Verrall, the wife of a famous classical scholar, was present, and she referred the phrase to her husband. He explained that the name was given to a huge abandoned quarry at Syracuse, which was roughly shaped like a donkey's ear. In this place the unhappy Athenian captives had been confined after that famous defeat which has been immortalized by Thucydides, and it had received its name because its peculiar acoustic properties were said to have enabled Dionysius the Tyrant to overhear the talk of his victims.
Dr. Verrall died shortly afterwards, and in 1914 the script of Mrs. Willett began to contain many references to the Ear of Dionysius. These appeared to emanate from the deceased doctor. For example, one sentence ran: "Do you remember that you did not know, and I complained of your classical ignorance? It concerned a place where slaves were kept and audition belongs - also acoustics. Think of the whispering gallery."
Some of the allusions, such as the foregoing, pointed to Dr. Verrall, while others seemed to be associated with another deceased scholar who had passed on in 1910. This was Professor S. H. Butcher, of Edinburgh. Thus the script said: "Father Cam walking arm-in-arm with the Canongate," i.e. Cambridge with Edinburgh. The whole strange mosaic was described by one control as "a literary association of ideas pointing to the influence of two discarnate minds." This idea was certainly carried out, and no one can read the result carefully without the conviction that it has its origin in something entirely remote from the writer. So recondite were the classical allusions that even the best scholars were occasionally baffled, and one of them declared that no minds with which he was acquainted, save only those of Verrall and Butcher, could have produced the result. After careful examination of the records, Mr. Gerald Balfour declared that he was prepared to accept the reputed as "the real authors of this curious literary puzzle." The unseen communicators seem to have got weary of such roundabout methods and Butcher is represented as saying: "Oh, this old bothersome rubbish is so tiresome!" None the less, the result achieved is one of the most clear-cut and successful of any of the purely intellectual explorations of the SPR.
The work of the SPR during recent years has not enhanced its reputation, and it is with reluctance that the author, who is one of the oldest members, is compelled to say so. The central machinery of the society has come into the hands of a circle of men whose one care seems to be not to prove truth but to disprove what seems preternatural. Two great men, Lodge and Barrett, stemmed the tide, but they were outvoted by the obstructionists. Spiritualists, and particularly mediums, look upon the investigators and their methods with aversion. It seems never to have dawned upon these people that the medium is, or should be, inert, and that there may be an intelligent force behind the medium which can only be conciliated and encouraged by gentle sympathy and thoughtful, tactful behaviour.
Eva C, the materializing medium, came from France, but the results were meagre, and excessive exaggerated precautions defeated the end in view. The report in which the committee announce their conclusions is a contradictory document, for whereas the casual reader would gather from it that no results - or none worth recording - were obtained, the text is actually illustrated with photographs of ectoplasmic extrusions exactly resembling in miniature those which had been obtained in Paris. Madame Bisson, who accompanied her protégée to London, at great inconvenience to them both, was naturally indignant at such a result, and Dr. Gustave Geley published an incisive paper in the "Proceedings" of the Institut Métapsychique in which he exposed the fallacies of the investigation and the worthlessness of the report. Professors of the Sorbonne may be excused for handling Eva with no regard for psychic law, but the representatives of a scientific psychic body should have shown greater understanding.
The attack upon Mr. Hope, the psychic photographer, was examined by a strong independent committee and was shown to be quite unsound, and even to bear some signs of a conspiracy against the medium. In this ill-considered affair the society was directly implicated, since one of its officers took part in the proceedings, and the result was chronicled in the official Journal. The whole history of this case, and the refusal of the society to face the facts when they were pointed out to them, leave a shadow upon the record of all concerned.
Yet when all is said and done, the world has been the better for the existence of the SPR. It has been a clearing-house for psychic ideas, and a half-way house for those who were attracted to the subject and yet dreaded closer contact with so radical a philosophy as Spiritualism. There has been a constant movement among the members from the right of negation to the left of acceptance. The mere fact that a succession of the presidents have been professed Spiritualists is, in itself, a sign that the anti-spiritual element was not too intolerant or intolerable. On the whole, like all human institutions, it is open to both praise and censure. If it has had its dark passages, it has also been illuminated by occasional periods of brightness. It has constantly had to fight against the imputation of being a purely Spiritualistic society, which would have deprived it of that position of judicial impartiality which it claimed, but did not always exercise. The situation was often a difficult one, and the mere fact that the society has held its own for so many years is a proof that there has been some wisdom in its attitude; and we can but hope that the period of sterility and barren negative criticism may be drawing to an end. Meanwhile the Psychic College, an institution founded by the self-sacrificing work of Mr. and Mrs. Hewat McKenzie, has amply shown that a stern regard for truth and for the necessary evidential requirements are not incompatible with a human treatment of mediums, and a generally sympathetic attitude towards the Spiritualistic point of view.
Source:
The article above was taken from Arthur Conan Doyle's "The History of Spiritualism. Vol. II" (London: Cassell & Company Ltd., 1926).
A Response to Doyle's Criticisms of the SPR
by its President, Prof. John Poynton(16 November 2005)
If one is to consider the relationship of the SPR with Spiritualism as a doctrine-based movement, one needs to bear in mind that the SPR was set up as a scientific society which by its very nature is less than enthusiastic about doctrine-based movements of any kind, including the movement that the sceptical CSICOP has developed into. An enthusiastic supporter of a doctrine-based movement, whether it be Spiritualism or CSICOP, must of necessity feel dissatisfied with a seeming blank wall presented by members of the SPR. Bearing this in mind, if one reads, for example, the SPR Proceedings vol. 1 dating from 1882, there's no clear evidence of a supercilious attitude towards survival research, or by extension, towards Spiritualism, even though most of the experimental work was on thought-transference, and the point was made that material coming through mediums could be gained from living minds rather than dead. I'm fairly familiar with Frederick Myers great Human Personality and its Survival of Bodily Death (1903); here the matter of mediumship was handled with caution, but not with superciliousness. I would say that there is little evident support for Doyle's criticisms in early SPR publications themselves, but of course there probably was friction between individual members (there always has been in any society), and there could have been personal factors that led to Doyle's views. I doubt if anyone can speak with much authority any longer about the personal atmosphere, but I would say that a proselytising Spiritualist, as distinct from someone promoting survival research, would have cause to be disgruntled even now.
I see it as a continuing strength of the Society that it can accommodate an extremely wide range of interpretations of available data, including a critical evaluation of evidence both for and against survival, while keeping doctrine-based movements at arms' length. Beyond that, members of the Society have taken an active interest in the matter of survival, which includes keeping up contact with mediums whether they are professing Spiritualists or not. The Society currently has a Survival Research Committee composed of senior and active SPR members, has two lectures in its lecture programme dedicated to examining the survival of consciousness (the Gwen Tate Memorial Lectures), and has other lectures and study days on and around the topic of survival. Nevertheless it could perhaps still be possible for some disgruntled person to level the same accusations against the SPR regarding Spiritualism as Doyle did, especially if they were Spiritualist activists, so I am inclined to think that Doyle's accusations need not necessarily be taken to be fair and balanced, even if there were regrettable lapses as in the case he lists of a Mr Hope. The Hodgson Report on Blavatsky could be cited as another notorious example, now fortunately set right.
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